Derge Kangyur/Tengyur e-text, Esukhia/Barom edition — public domain (mechanical reproduction)
This text provides a technical and ritual analysis of the root mantra of the wrathful deity Yamāntaka, focusing on the precise correspondence between mantra syllables and their metaphysical or ritual functions. The author argues that the mantra is not merely a phonetic sequence but a condensed system of power where individual syllables correspond to specific vajra elements, deities, and psychological effects. The work guides the practitioner through a rigorous sequence of visualization, including the construction of a sun maṇḍala and the use of specific seed syllables to manipulate sensory perception and environmental forces. It commits the reader to a highly specialized form of tantric practice that includes the use of unconventional offerings, such as blood and poison, and the adoption of the wrathful deity's conduct. Ultimately, the text seeks to reconcile these aggressive ritual activities with the underlying motivation of bodhicitta, ensuring that the practitioner's intent remains aligned with the benefit of sentient beings while employing the most potent means of subjugation.
Provenance
About this text
A technical analysis of the root mantra of the wrathful deity Yamāntaka, the Śrīyamāntakamūlamantrārthavajraprabheda belongs to the genre of mantra and dhāraṇī. The work is attributed to the Indian author Līlāvajra. It was translated into the Tibetan language by Upayaśrīmitra and Rong zom chos kyi bzang po, and is preserved in the Tengyur, volume ཙི, within the collection of Other Skillful Means Tantras. The text argues that the root mantra of Yamāntaka—the supreme wrathful deity who subdues the māras—is a condensed system of power where individual syllables correspond to specific vajra elements, deities, and psychological effects. It enacts a rigorous sequence of visualization, including the construction of a sun maṇḍala and the use of seed syllables to manipulate sensory perception and environmental forces, while incorporating unconventional offerings such as blood and poison. A scholar or serious reader consults this work today to understand the precise correspondence between mantra syllables and their metaphysical or ritual functions, as well as the specialized tantric practice required to reconcile aggressive ritual actions with the goal of bringing an end to ignorance through the wisdom of insight.
Cite thisAnuvāda, “Distinguishing the Vajra Meaning of the Root Mantra of Glorious Yamāntaka” (Toh 2014), machine draft, 2026.https://naxiai.com/tibetan/works/toh2014
Summary & commentary
Significance
The work is significant for its detailed mapping of mantra phonetics to ritual efficacy, illustrating the complex 'vajra meaning' central to Anuttarayoga Tantra. For the modern reader, it provides primary evidence of the intersection between meditative visualization and the use of simulated or actual transgressive substances in wrathful rituals.
Structure
Passages
Section
Description
1-11
Mantra Analysis and Syllable Correspondence
Detailed breakdown of the root mantra's syllables and their association with vajra elements, deities, and specific effects on the senses.
12-143
Ritual Application and Visualization
Instructions on the use of the mantra for drawing blood, visualizing the sun maṇḍala, performing consecrations, and employing specific mudras and offerings for subjugation.
159-174
Conduct and Ethical Justification
Guidelines on adopting the physical conduct of the wrathful deity and a defense of these practices as being consistent with bodhicitta.
179-185
Preliminary Rituals and Offerings
Instructions on receiving the mantra from a guru, the nature of religious conduct, and the specific mantras used for offerings and prayers.
Themes
Syllabic Correspondence (3-11)
Wrathful Ritualism and Subjugation (12-143)
Visualization of the Maṇḍala (17-33)
Reconciliation of Wrath and Bodhicitta (174)
Guru-Disciple Transmission (179)
Summary, significance and provenance note generated by gemma4:31b from the translation and the catalogue record.
AnuvādaDistinguishing the Vajra Meaning of the Root Mantra of Glorious Yamāntaka·
In the language of India: Śrīyamāntakavajraprabhedanāma-mūlamantrārtha. In the language of Tibet: Dpal gshin rje gshed po’i rtsa ba’i sngags don rdo rje rab tu ’byed pa zhes bya ba (The Vajra Analysis of the Meaning of the Root Mantra of the Glorious Yamāntaka). Homage to the glorious Mañjunātha!
Whatever secret mantra of the wrathful Mañju-rāja is concealed in all other tantras, which has not arisen and will not arise, is like the ocean, a seal, or a vajra—difficult to examine, difficult to transcend, and indivisible. Like a caravan leader, the sun, or an elixir, it leads, removes obstacles, and purifies. Like a city of gandharvas or a Buddha, it possesses infinite gateways and blessings. Just as among the species of garuḍas, even a single one has twenty-one thousand and other such infinite classifications through the distinctions of its lineages, so too, although the secret mantras such as the root essence and so forth belong to a single family, one should understand the meaning of the mantra through four gateways: the contraction of syllables, the scattering, the thorough scattering, and the differentiation of the individual branches.
Each of those meanings of the mantra, through what are called "gateways of enumeration," becomes infinite. Since this is known by Mañjughoṣa, whose wisdom is free from attachment, if even the śrāvakas do not know it, what need is there to mention worldly beings? Although the meaning of the mantra is thus infinite and its blessings are inconceivable, just as the Great Sage himself applied them for a specific purpose according to the introductory narrative, whoever applies them in that manner [attains the result].
In that regard, its accomplishments are said to be swift by their very nature. Therefore, within the teaching of the Victor, the supreme wrathful deity who subdues the māras is Yamāntaka. Regarding the accomplishment of activities, the application of the wheel is supreme; it is the root among mantras, the wrathful deity himself who is to be pleased, and who accomplishes according to his command. The secret mantra consists of thirty-two syllables, or seventeen, or is known to be five. The manner of scattering these is explained:
YA: The wrathful king Yamāntaka is the vajra mind of all buddhas, the wisdom that is utterly immovable, the purity of the consciousness of subject and object.
KṢE: In the utterly pure realm, the body is accomplished from the two supreme accumulations. Because it appears supremely, it is Vairocana; it is the purity of the body, the abode, and form.
MA: Like a source of treasures in the great earth, because it is a treasury of inexhaustible qualities, it is called Ratnasambhava; it is the purity of enjoyments and feeling.
ME: Like Mount Meru, it is taught that having attained the supreme dharma that is immovable, it is Amitābha who reveals the dharma; it is the purity of conventional perception.
DA: Generosity, pleasant speech, and so forth—the characteristics of conduct for the benefit of beings—is the accomplishment of the Sugata’s purpose; it is the nature of the purity of mental formations.
All the Victors arising in the three times are the nature of the mind and the other dharmas. Therefore, Akṣobhyavajra and the others are asserted as the five types of Victors.
YA: That which abandons subject and object is the wisdom that has reached the limit of the pair.
The mindfulness that abandons inferior views summons all the Sugatas. Ccha. The wisdom of insight, free from conceptual analysis, brings an end to [ignorance]. The diligence of the right abandonments engages even the Victors for the sake of sentient beings. Ni. The infinite expression of etymologies brings an end to speech, transcending all expression. The immovable meditative concentration of miraculous powers binds even the Victors for the sake of sentient beings. Ra. The wisdom free from dust and non-conceptual brings an end to obstacles. Having gained mastery over faith and the other [faculties], the Victors bring sentient beings under their influence. The nature of the factors of enlightenment is the gateway to the city of liberation. The wisdom that abandons obscurations is explained as the wrathful gatekeepers. Dza. The ground of emptiness, the object of knowledge that sustains beings, is the very essence of great love. Because it is the sphere of pure vision, it is called the Buddha-eye. Sa. That which gathers all sentient beings is the water element moistened by compassion. Because it takes beings as its own, it is the supreme Mother of the Victors, Māmakī. Do. The fire of insight that clears away faults is the nature of great joy. Because it is completely purified of stains, it is held to be Pāṇḍaravāsinī. Ru. The wind of wisdom-equanimity, free from the duality of anger and passion, is the method for extracting beings from their state of existence. It is explained as Tārā. Because the Victors arise from emptiness and compassion, from insight and skillful means, and because they are the sphere of activity for protecting beings, they are held to be the Mothers. Nham.
The form adorned with various [ornaments], the unsurpassed offering of the mudrā, is the very essence of the bodhicitta; it is the supreme way to please the Victors. Yo. That which is a song of most melodious resonance, the unsurpassed offering of sound, is the Dharma that is the very nature of the sublime teaching; this offering pleases the Victors. Ni. The stainless, utterly pure fragrance, the very nature of pure ethical discipline, this unsurpassed offering of scent, delights all the Buddhas. Ra. The supreme taste of the essence of the vital fluid, the utterly immovable meditative concentration, the very nature of the Sugata’s deeds, is the supreme way to please the Victors. The nature of desire, such as form and so forth, is the supreme desire of bodhicitta and so forth. This nature of the offering of enjoyments is conceptualized in the form of a woman. Since obscurations arise from the body, the environment, and enjoyments, it is held that by these alone all contaminated phenomena are fully subsumed. The phenomena that are the reverse of those very [contaminated ones]—the result, the ultimate, the path, and the sublime teaching—subsume the uncontaminated phenomena. The principal consort, the offerings, and likewise the gatekeepers—these subsume the entire vajra maṇḍala in which the contaminated and uncontaminated are indivisible. Whoever exerts themselves in meditation and recitation, taking the meaning of the garland of syllables as the very nature of the vajra maṇḍala, will swiftly become the vajra maṇḍala itself. In that regard, this is the tantra of the deities of the vajra maṇḍala: Ya is Vajra Yamāntaka.
Kṣe is the vajra field. Ma is the vajra earth. Me is the vajra Mount Meru. Da is the vajra gift. Ya is the vajra pair. Ccha is the vajra investigation. Ni is the vajra etymology. Rā is the vajra free from dust. Jā is the vajra holder of beings. Sa is the vajra universal gatherer. Do is the vajra remover of faults. Ru is the vajra without abode. Na is the vajra of diverse forms. Yo is the vajra resonance. Ni is the vajra stainless. Ra is the vajra taste. In this regard, this is the tantra of the wheel of the vajra maṇḍala. The sound of the vajra Yamāntaka is the nature of the pure field. The vajra field is the form of the pure field. The vajra earth is the essence of the qualities of the pure field. The vajra Mount Meru is the phenomena of the pure field. The vajra gift is the investigation of the pure field. The vajra pair is the first of the pure gates, the gate of entering and emerging. The vajra investigation is the second of the pure gates, the gate of giving and taking. The vajra etymology is the third of the pure gates, the gate of investigation and diligence. The vajra free from dust is the fourth of the pure gates, the gate of purification and application. The vajra holder of beings is the four pure abodes. The vajra universal gatherer is the canopy of the pure abodes. The vajra etymology is the seat of the pure gates. The vajra without abode is the appearance of the pure abodes. The vajra of diverse forms is the first of the pure enjoyments.
These are the colors and shapes of the intense emanations. The Vajra Resonance is the second pure enjoyment, consisting of the intense emanations of melodies and words. The Vajra Stainless is the third pure enjoyment, consisting of the various intense emanations of fragrances. The Vajra Taste is the fourth pure enjoyment, consisting of the various intense emanations of tastes.
In this regard, this is the tantra of the limbs of the vajra maṇḍala: Vajra Yamāntaka is the blessing of the body and the heart center; black and the vajra are the color and the emblem. Vajra Field is the blessing of the crown of the head; white and the wheel are the color and the emblem. Vajra Earth is the blessing of the navel center; yellow and the jewel are the color and the emblem. Vajra Meru is the blessing of the throat center; red and the lotus are the color and the emblem. Vajra Thigh is the blessing of the feet; green and the sword are the color and the emblem. Vajra Pair is the blessing of the right hand; white and the hammer are the color and the emblem. Vajra Analysis is the blessing of the left hand; blue and the staff are the color and the emblem. Vajra Etymology is the blessing of the mouth; red and the lotus are the color and the emblem. Vajra Dust is the blessing of the place of clarity; green and the sword are the color and the emblem.
Vajragatidhara is the blessing of the right side at the crown of the head; her color and emblem are white and a wheel. Vajrasaṃhara is the blessing of the left side at the navel; her color and emblem are blue and a vajra. Vajradoṣahara is the blessing of the left side at the throat; her color and emblem are red and a lotus. Vajrānālaya is the blessing of the left side at the feet; her color and emblem are green and an utpala. Vajravicitrarūpa is the blessing of the eyes; her color and emblem are white and a mirror. Vajrasvara is the blessing of the ears; her color and emblem are red and a flute. Vajranirmala is the blessing of the nose; her color and emblem are blue and an incense burner. Vajrarasa is the blessing of the tongue; her color and emblem are green and a vessel of flavors.
In this regard, this is the tantra of the secret mantra of the Vajra Maṇḍala. Ya is the seed syllable of Vajrayamāri. Oṃ vajrayamāri is the secret mantra of Vajrayamāri. Kṣe is the seed syllable of Vajrakṣetra. Oṃ vajrakṣetra is the secret mantra of Vajrakṣetra. Ma is the seed syllable of Vajramahi. Oṃ vajramahi is the secret mantra of Vajramahi. Me is the seed syllable of Vajrameru. Oṃ vajrameru is the secret mantra of Vajrameru. Dā is the seed syllable of Vajradāna.
Oṃ vajradāna is the secret mantra of Vajra Giving. Ya is the seed syllable of Vajra Pair. Oṃ vajrayama is the secret mantra of Vajra Pair. Ccha is the seed syllable of Vajra Investigation. Oṃ vajracarcana is the secret mantra of Vajra Investigation. Ni is the seed syllable of Vajra Etymology. Oṃ vajranirukti is the secret mantra of Vajra Etymology. Rā is the seed syllable of Vajra Stainless. Oṃ vajrarāja is the secret mantra of Vajra Stainless. Ja is the seed syllable of Vajra Holding the World. Oṃ vajrajagaddhara is the secret mantra of Vajra Holding the World. Sa is the seed syllable of Vajra Universal Gathering. Oṃ vajrasaṃharaṇi is the secret mantra of Vajra Universal Gathering. Do is the seed syllable of Vajra Fault-Clearing. Oṃ vajradohida is the secret mantra of Vajra Fault-Clearing. Ru is the seed syllable of Vajra Non-Abiding. Oṃ vajrunila is the secret mantra of Vajra Non-Abiding. Ṇa is the seed syllable of Vajra Variegated Form. Oṃ vajraṇarūpa is the secret mantra of Vajra Variegated Form. Yo is the seed syllable of Vajra Melody. Oṃ vajrayoyageyaṃ is the secret mantra of Vajra Melody. Ni is the seed syllable of Vajra Stainless. Oṃ vajranirmala is the secret mantra of Vajra Stainless. Ra is the seed syllable of Vajra Taste. Oṃ vajrarasa is the secret mantra of Vajra Taste. By relying on these syllables of secret mantra, the maṇḍala wheel of Vajra and—
The branches of the vajra maṇḍala will be properly blessed. This is the scattering of syllables, explained in brief. Next, the application of the scattering of syllables shall be explained according to the proper method. Know that the thirty-two syllables of the secret mantra are condensed into seventeen groups. For the activities of subduing the malevolent, this scattering is explained. First, that which is called "Ya" causes all malevolent beings to tremble with fear. By "Kṣe," all enemies will undoubtedly be destroyed. By "Ma," likewise, they are swiftly killed. By the essence of "Me," it is explained that they are completely suppressed. "Da" is the destroyer; it renders the body and its limbs ruined. Next, the external [syllables] shall be explained: by "Ya," likewise, they are destroyed and distracted. By "Ccha," from the skin to the very heart, they are devoured. By "Ni," from the remnants, not even a trace is left behind. By "Rā," all forms are reduced to dust. By "Jā," the sense faculties are undoubtedly stupefied. By "Sa," like hungry ghosts, they are made to wander in circles. By "Do," even the noble are made lowly. By "Ru," all the blood is made to flow from the channels and become deluded. By "Na," it is explained that they are led everywhere. By "Yo," they are thoroughly engaged in their activities.
With the syllable ni, likewise, the senses are impaired; with the syllable ra, it is explained as causing separation from the basis of mindfulness. By practicing correctly and meditating upon the supreme vajra maṇḍala, whoever knows how to properly apply these seventeen syllables of secret mantra will, before long, undoubtedly subdue the malevolent. Furthermore, these syllables of secret mantra are like the wish-fulfilling tree and the jewel; they accomplish all needs and proceed in accordance with sound and mental engagement.
With the syllable ya, one performs summoning, expulsion, and separation. With the syllable kṣe, one performs protection, releasing, and the activity of agitation. With the syllable ma, one performs deluding, generating, and the activity of cognition. With the syllable me, one applies whatever is necessary to oneself. With the syllable da, one performs grasping, giving, and the activity of subduing. With the syllable ya, likewise, one applies whatever has been taught. With the syllable ccha, one performs moving and the activity of coming and going. With the syllable ni, one performs cessation and does so without exception. With the syllable rā, one performs delighting and attachment, fame, and so forth. With the syllable jā, one performs illusions, generating, transforming, and so forth. With the syllable sa, one performs bliss, completing, and the activity of gathering. With the syllable do, one travels far and applies or clears away medicines. With the syllable ru, one performs anger, attachment, and the uttering of sounds from all sides.
The syllable na brings about attainment and draws forth vision and desire. The syllable yo applies itself to whatever is appropriate in every logical context. The syllable ni is as before; it applies to cessation and so forth. The syllable ra likewise produces joy, attachment, and the like. Whatever actions are performed by following the sounds, they are explained here in brief by way of scattering the syllables.
Next, that which is to be explained is the method of mantra application known as "Universal Collection." This will be explained here in brief. First, regarding the syllables spoken as yama-ra: this is the invocation of the Lord of Pretas, which incites him to action. The two syllables jā-sa signify stupefaction, delusion, and wandering; having been sealed, one becomes bewildered. To swiftly incite that very [state] is the utterance do-me-ya; by this secret mantra of Yamāntaka, having been diligently incited, if one is sealed by the seals, one will wander like a preta. This first line of the mantra is the supreme seal for wandering beings.
The mantra uttered as the second is yame-do; this is explained as the invocation of the Lord of Mātaras, which incites him to action. The two syllables ru-na are explained as drawing forth all the blood from every pore and every location of the body. To swiftly incite that very [action] is the utterance yo-da-ya.
Whoever diligently recites the mantra of Yamāntaka will, without a doubt, draw the blood of all beings just as a mother draws [her child]. By this second line of the secret mantra, the blood-drinkers, having drawn the blood, are engaged in the act of causing delusion by the command of Yamāntaka.
Regarding the third [line], that which is spoken as yada yo: this is the invocation of the Lord Destroyer, who exhorts him to his activity. The two syllables nira cause the faculties and all their locations to lose their power and be obstructed, thereby depriving one of mindfulness. To swiftly exhort that very [deity], one says yakṣe ya; whoever diligently recites the mantra of Yamāntaka will, once destroyed by the Destroyers, undoubtedly fall into a swoon. By this third line of the secret mantra, one will be rendered utterly deluded.
Regarding the mantra spoken as the fourth, that which is spoken as yakṣe ya: this is the invocation of the Lord Eater, explained as exhorting him to his activity. The two syllables ccha ni [cause] the skin, eyes, and heart to be sucked, tasted, and devoured, leaving not even a slight remainder. To swiftly exhort that very [deity], one says rā maya; whoever diligently recites the mantra of Yamāntaka will be devoured by the Eaters for the purpose of consuming the wicked. By this fourth line of the secret mantra, it is explained as the supreme consumption of the wicked. [It is for those] who cause harm to the Teachings...
In order to subdue the malevolent, one should meditate upon the vajra maṇḍala and recite the secret mantra according to the proper method; this is the explanation of the collection of mantras for the destruction of the malevolent. Furthermore, for the sake of benefiting and protecting those beings who possess total faith in the teaching of the Victor, the collection of syllables is explained according to the proper method. Regarding the thirty-two syllables of the secret mantra arranged in their proper sequence: wherever the syllables ya and ni are removed, and the remainder is recited, it is explained that this brings benefit to wandering beings.
The mention of ma rā dzā is explained as the healing of the Lord of Death’s activities. The mention of sa do me is the bestowing of that very reality upon them. By this mantra recited first, life is granted to wandering beings.
The mantra recited second, which mentions me do ru, removes whatever faults are spoken of regarding oneself. The recitation of na yo da is this second mantra, which heals the decline of one’s reputation.
The mantra spoken as the third, by reciting da yo ra kṣe, thoroughly protects all the wealth that exists in whatever measure. By this mantra that has become the third, the decline of enjoyments is healed.
The mantra that has become the fourth, which recites kṣe ccha ra ma, completely protects the excellence of the sphere of joyful conduct. By this mantra that has become the fourth, one attains mastery in engaging with all spheres of joyful conduct.
Kings, robbers, fire, and the like—
From such terrors, one shall be liberated.
To protect sentient beings endowed with faith,
The collection of secret mantras is explained.
By that much, the meaning of the root
Mantras has been explained in its entirety.
Furthermore, that which is to be explained next
Is the meaning of the mantras as they are
Divided into their individual branches.
At the beginning of all secret mantras,
Whatever syllable of homage is placed,
"A" is primordial, without birth;
"U" is the generation of the mind of enlightenment.
The union of these two
Is "Oṃ," the gateway from which miracles arise.
"Aṃ" is manifest, perfect enlightenment;
Therefore, it is called the syllable "Aṃ."
For the sake of perfect auspiciousness,
It is called the "syllable of homage."
If this syllable is placed at the beginning
Of whatever secret mantras are recited,
It is explained as being "highly praised."
Regarding the expression of homage at the end:
"Ha" is the indivisible vajra;
"U" is the generation of the mind of enlightenment;
"Aṃ" is manifest, perfect enlightenment.
Therefore, the syllable "Hūṃ"
Serves as the support for the Vajra Mind.
Furthermore, as for the syllables of auspiciousness:
"Sa" is perfect equanimity;
"Va" is melodious and pleasing sound;
"A" is the unborn.
"Ha" is the clearing away of misdeeds;
"A" is likewise the unborn.
Therefore, what is called "Svāhā"
Is the perfection of auspiciousness.
"Svā" is called "Svasti-ka" (well-being);
"Hā" is called "Roruha" (growth).
It is said to be the "establishment of the foundation of auspiciousness."
Therefore, this phrase is praised
At the conclusion of all mantras.
Regarding such mantra words as these...
Having distinguished the specific characteristics of whichever syllables are present, and having applied the dharma, the meaning, the deities, and the activities individually, the explanation of the meaning of the mantra through the analysis of each component is called the "Exposition of the Meaning of the Mantra."
In this regard, this is the tantra of the ritual for meditating on the wheel of the vajra maṇḍala. First, one should visualize at one's own heart, upon a sun maṇḍala, the four syllables YAM, MAM, RAM, and JAM, which serve as the seeds of the four great elements. These are blue, yellow, red, and white in color, respectively, in the north, east, south, and west, and are endowed with light.
Then, by invoking the syllable MAM with the mantra OṂ VAJRA MAM SPHARAṆA, the wisdom vajra emerges from that syllable MAM and pervades all world systems. By striking all the conceptualizations associated with ignorance and the pride of all sentient beings, as well as all external and internal things, it completely purifies all their stains. Having become indivisible, that very wisdom vajra becomes inseparable from them, and the vajra itself also becomes non-apparent in that very state.
Then, by invoking the syllable JAM with the mantra OṂ VAJRA JAM SPHARAṆA, the wisdom water emerges from that syllable JAM and pervades all world systems. By striking all the conceptualizations associated with ignorance and desire of all sentient beings, as well as all external and internal water, it purifies all stains.
It becomes inseparable from the water of primordial wisdom (jñāna), and that water of primordial wisdom also becomes non-apparent in that very state. Then, from the syllable RAṂ, by the invocation "OṂ VAJRA RAṂ SPHARAṆA," the fire of primordial wisdom emerges from that RAṂ and pervades all world systems. It strikes all the conceptualizations associated with ignorance and hatred in all beings, as well as all external and internal fires, thereby purifying all stains. It becomes inseparable from the fire of primordial wisdom, and that fire of primordial wisdom also becomes non-apparent in that very state. Then, from the syllable YAṂ, by the invocation "OṂ VAJRA YAṂ SPHARAṆA," the wind of primordial wisdom emerges from it and pervades all world systems. It strikes all the conceptualizations associated with ignorance and jealousy in all beings, as well as all external and internal winds, thereby purifying all stains. It becomes inseparable from the wind of primordial wisdom, and that wind of primordial wisdom also becomes non-apparent in that very state. Then, one should meditate as much as possible on the nature of the complete purification of all stains—the essence of the inseparability of one's own and others' continuums, the mere self-awareness of primordial wisdom, like an illusion, the nature of the expanse of phenomena (dharmadhātu), in a single taste. Then, through the arising of the mind of great compassion, that very nature of the bodhicitta immediately becomes a single solar maṇḍala.
That sun maṇḍala should also be visualized as having nine central sections, like a maṇḍala wheel, square with gates, and surrounded on all sides by a circular perimeter, radiating intense rays of light. In the central section, one should visualize the syllable YA, dark blue in color, completely encircled by a garland of light rays. In the eastern section, one should visualize the syllable KṢE, white in color, completely encircled by a garland of light rays. In the southern section, one should visualize the syllable MA, yellow in color, completely encircled by a garland of light rays. In the western section, one should visualize the syllable ME, red in color, completely encircled by a garland of light rays. In the northern section, one should visualize the syllable DA, green in color, completely encircled by a garland of light rays. These garlands of light rays also first emanate light corresponding to their respective colors, and then radiate outward, extremely brilliant like the rays of the sun.
Then, in the southeastern section, there is the syllable JĀ, white in color, with a garland of light rays. In the southwestern section, there is the syllable SA, blue in color, with a garland of light rays. In the northwestern section, there is the syllable JA, red in color, with a garland of light rays. In the northeastern section, there is the syllable RU, green in color, with a garland of light rays. In the outer corners: in the southeast, the syllable ṆA, white in color, with a garland of light rays; in the southwest, the syllable YO, dark blue in color, with a garland of light rays.
In the northwest is the syllable NI, red in color and adorned with garlands of light rays. In the northeast is the syllable RĀ, green in color and adorned with garlands of light rays. These eight garlands of light rays also first emerge from their respective light rays and become like the light rays of the moon. At the eastern gate is the syllable YA, white in color. At the southern gate is the syllable CA, dark blue in color. At the western gate is the syllable NI, red in color. At the northern gate is the syllable RĀ, green in color; these too are exclusively adorned with garlands of light rays, and those garlands of light rays also first emerge from their respective light rays and become like the light of fire.
Having visualized in this way as much as possible, one then focuses on the syllable YA and invokes it with the secret mantra OṂ VAJRA YAMĀRI. From the syllable YA, light rays emerge and fill the entire expanse of space. One should visualize those syllables as being exclusively the bodies of the Blessed One Yamāntaka, completely filling the expanse of space. Then, all those bodies transform into light, and from that arises the mudrā known as the Source of Phenomena (dharmodaya), the nature of the abode of all Tathāgatas. It is white and translucent like crystal, triangular, and oriented upward. Its interior is marked with a lotus and a crossed vajra, and it is equal in extent to the expanse of space. From the crossed vajra, a great mass of wisdom-wind arises, capable of stabilizing the Buddha-fields. Then, one focuses on the syllable KṢE.
By invoking the secret mantra oṃ vajra kṣetra, light rays emerge from the syllable kṣe, filling all the mudrās of the source of phenomena (dharmodaya). Those syllables also transform entirely into the bodies of the Blessed One Vairocana, completely filling the mudrās of the source of phenomena. Then, those bodies melt into light, and from within a great ocean of nectar, one should visualize a precious lotus with petals, filaments, and a heart, in the form of a completely pure buddha-field.
Then, focusing on the syllable ma, by invoking the secret mantra oṃ vajra mahīndri, light rays emerge from the syllable ma, completely filling the entire surface of the lotus maṇḍala. Those syllables also transform entirely into the bodies of the Blessed One Ratnasambhava and gather at the heart of the lotus; they melt downward and become a dense mass of precious gold.
Then, focusing on the syllable me, by invoking the mantra oṃ vajra meru, light rays emerge from the syllable me, completely filling the surface of the lotus maṇḍala. Those syllables transform entirely into the bodies of the Blessed One Amitābha and gather upon the golden foundation of the lotus heart; they become light and one should visualize them as the very stable King of Mountains, Mount Meru, composed of the four kinds of precious gems.
Then, focusing on the syllable da...
By invoking the secret mantra oṃ vajra dana, light rays emanate from the da, filling all directions. Then, those syllables transform entirely into the bodies of the Blessed One Amoghasiddhi. As they gather at the summit of Mount Meru, they become light and serve as the basis for the various enjoyments of the Buddha-field, such as wish-fulfilling trees, fruit trees, flowering trees, fruit-bearing trees, and incense trees, all distinguished by their color, shape, and arrangement. There are also various precious substances such as gold, silver, crystal, and lapis lazuli, distinguished by their color, shape, texture, and arrangement. There are also waters of nectar, drinking water, and bathing water, distinguished by their color, shape, fragrance, taste, components, and arrangement. Likewise, the various types of clothing, ornaments, and food are distinguished by their qualities; one should visualize them as possessing such inconceivable qualities.
Then, focusing on the syllable ja, by invoking the secret mantra oṃ vajra jāgaddhara, light rays emanate from the ja, filling all directions. These also transform entirely into the bodies of Buddhalocanā. As they gather and become light, they form the basis of the celestial palace (vimāna), which is as follows: the foundation is composed of various viśvavajras, and in all directions there are also enclosures of various viśvavajras.
Within that dense lattice, one should visualize the foundation of a celestial palace formed from the four kinds of precious gems. Then, focusing on the syllable sa, one invokes the secret mantra oṃ vajra saṃharaṇi. From the sa, rays of earth-light emerge and fill all directions; these transform entirely into the body of Māmakī, which then reassembles and becomes light. From this light, the roof of the celestial palace is formed as follows: it is adorned with beams and great rafters of various jewels, nine-layered rafters, small rafters, lattices of railings, supports, and mortises, and in its center rests a golden wheel with a thousand spokes, completely surrounded by an outer vajra tent.
Then, focusing on the syllable do, one invokes the secret mantra oṃ vajra dora hita. From the do, rays of do-light emerge and fill all directions; these transform entirely into the body of Pāṇḍaravāsinī, which then reassembles and becomes light. From this light, the seats of the celestial palace are formed as follows: they are maṇḍalas of lotuses, suns, and moons.
Then, focusing on the syllable ru, one invokes the secret mantra oṃ vajra runila. From the ru, rays of ru-light emerge and fill all directions; these transform entirely into the body of Tārā, which then reassembles and becomes light. From this light, the celestial palace itself is formed as follows:
In all the cardinal and intermediate directions, precious jewels appeared, becoming exceedingly luminous. Those precious appearances were without a physical basis, and their light was neither obscured nor obstructed; they were exclusively manifestations appearing according to one's wishes. Then, focusing on the syllable YA and invoking it with the secret mantra Oṃ vajra yama, light rays emerged from the YA and radiated toward the eastern direction. These transformed entirely into the bodies of Yamāntaka, gathered at the eastern gate, and becoming light, the eastern gate became magnificent in this way: the gate, together with its vestibule, door panels, steps, and archway, became a gate endowed with the perfect power of allowing beings to enter and of generating compassion.
Then, focusing on the syllable TSA and invoking it with the mantra Oṃ vajra tsara tsana, light rays emerged from the TSA and radiated toward the southern direction. These transformed entirely into the bodies of the wrathful Prajñāntaka, gathered at the southern gate, and becoming light, the southern gate also became magnificent in this way: a gate endowed with the perfect power of giving and receiving.
Then, focusing on the syllable NI and invoking it with the secret mantra Oṃ vajra nirukati...
From the syllable NI, light rays emanated and radiated toward the western direction. These transformed entirely into the bodies of Padmāntaka, and having gathered at the western gate, they became light. Thus, the western gate became a gate of excellence, which is to say: a gate of the perfect power to engage in and sport within the teaching of the various sublime Dharmas.
Then, focusing on the syllable RA, one invokes it with the secret mantra OṂ VAJRA RĀJA. From RA, light rays of RA emanated and radiated toward the northern direction. These transformed entirely into the bodies of Vighnāntaka, and having gathered at the northern gate, they became light. Thus, the northern gate became a gate of excellence, which is to say: a gate endowed with the perfect power to apply oneself to the complete purification of Buddha-fields and the complete liberation of sentient beings.
Then, focusing on the syllable ṆA, one invokes it with the secret mantra OṂ VAJRA ṆA-NĀRŪPA. From ṆA, light rays of ṆA emanated and radiated in all directions. These transformed entirely into the bodies of the goddess named Rūpavajrā, and having gathered back into the perimeter of the celestial mansion, they came to consecrate all offerings of form.
Then, focusing on the syllable YO, one invokes it with the secret mantra OṂ VAJRA YO-YA-GE-YAṂ. From YO, light rays of YO emanated and radiated in all directions. These transformed entirely into the bodies of the goddess named Śabdavajrā.
Once again, they gathered around the perimeter of the celestial mansion and blessed all the offerings of sound. Then, focusing on the syllable ni, and being exhorted by the secret mantra oṃ vajra nirmala, light rays emerged from ni and radiated in all directions. These transformed entirely into the bodies of the goddess named Gandhavajrā, gathered back around the perimeter of the celestial mansion, and blessed the offerings of various fragrances. Then, focusing on the syllable rā, and being exhorted by the secret mantra oṃ vajra rāsa, light rays emerged from rā and radiated in all directions. These transformed entirely into the bodies of the goddess named Rasavajrā, gathered back around the perimeter of the celestial mansion, and blessed the offerings of various tastes.
Next, the meditation on the wheel of the vajra maṇḍala is explained:
"Now I shall explain the meditation on the branches of the vajra maṇḍala.
Abiding in the center of the maṇḍala wheel,
Upon a sun maṇḍala filled with the seventeen seed-syllables,
Having gazed for just a moment,
Light rays should be emanated from it.
Into all the world systems of the ten directions,
All the Victors and their Sons,
Together with the kings and queens of vidyā-mantras,
Are invited by the light of the syllables
And dissolve into the previous location.
That sun, together with the seed-syllable,
Becomes a mass of wisdom light,
Resembling a blazing sun-gem."
Within the nature of the pure dharmakāya, from the stability of non-dual wisdom, urged by the buddhas and aroused by the power of great compassion, one should arise as Yamāntaka. His body is like a blue mountain, or the color of a rain cloud; it is a pure blue like the luster of a tiger’s coat. Alternatively, according to the specific activity, white, red, or yellow is also appropriate. He has six faces, six arms, and six legs, seated with ornaments of snakes and wearing a fresh tiger-skin garment. His eyebrows, eyes, and hair are yellow; his nails, body hair, skin, and body are of vajra nature, blazing and with signs that are intensely radiant. In his right hands, he holds a club, a sword, and a battle-axe; in his left hands, he holds a skull-cup, a threatening gesture, and a lasso. The hero stands in the posture of right leg extended, treading upon a buffalo corpse. Thus he becomes a body of unbearable, blazing fire. Alternatively, he has one face and two arms: the right brandishes a club weapon, and the left holds a threatening gesture at his heart. For those who desire four arms, the right holds a club and a sword, and the left holds a skull-cup and a lasso. Regarding these hand-symbols, one should meditate on twelve, eighteen, a hundred, a thousand, a hundred thousand, ten million, or as many as atoms, according to one’s desire. By whatever way one desires, there is no doubt that siddhi will be attained. Then, at the location of the heart, as before, is a sun maṇḍala filled with the seventeen seed-syllables.
Here too, one should visualize [the transformation]. Then, the seed-syllable YAṂ, being exhorted by the secret mantra as before, becomes Yamāntaka. Gathering back, it becomes the Vajra of Mind. Blue, bearing the vajra weapon, it dwells upon a sun-maṇḍala seat in the very region of the heart. Then, that very sun-maṇḍala filled with the seed-syllable also dwells at the heart of the Vajra of Mind. The secret mantra for this is: OṂ VAJRA YAMĀRI.
Then, that seed-syllable KṢE is exhorted by the mantra as before. Having become the Vajra Field, white and bearing the wheel weapon, the Vajra of Body dwells upon a moon-maṇḍala at the crown of the head. The secret mantra for this is: OṂ VAJRA KṢETRA.
Then, from the seed-syllable MA, being exhorted by its own secret mantra, it becomes the Vajra Earth. Gold-colored and bearing the jewel mark, it becomes the Vajra of Equality at the navel upon a sun-maṇḍala. The secret mantra for this is: OṂ VAJRA MAHĪNDRI.
Then, that which is called ME, being exhorted by the secret mantra, is explained as the Vajra Meru. Like a ruby (padmarāga) and bearing the lotus flower mark, the Vajra of Speech becomes [manifest] at the throat upon a sun-maṇḍala. The secret mantra for this is: OṂ VAJRA MERU.
Then, the seed-syllable DA is likewise exhorted by the secret mantra. It becomes the Vajra Gift. Like a marakata gem and bearing the blazing sword weapon, it [dwells] at the [secret place].
On the right foot, upon the sun, he becomes the Action Vajra. The mantra for this is: OṂ VAJRA-DANA. Then, looking at Jala and being exhorted by his own mantra, he becomes the one called Vajra-Gatidhara. White in color and bearing the weapon of a wheel, he stands upon a moon seat to the left of Vajra-Kṣetra and gazes upon Vajra-Kṣetra. The secret mantra for this is: OṂ VAJRA-JĀGAD-DHARA. Then, looking at the earth and being exhorted by the mantra in the same way, he becomes the one called Vajra-Saṃharaṇa. Bearing the mark of a lapis lazuli vajra, he stands upon a moon seat to the left of Vajra-Bhūmi and gazes upon Vajra-Bhūmi. The secret mantra for this is: OṂ VAJRA-SAṂHARAṆI.
Focusing on the syllable do, and being exhorted by that very secret mantra, she becomes the one called Vajra-Apārādha (Vajra Fault-Clearer). Red in color and holding a lotus in her hand, she dwells upon a moon seat to the left of Vajra-Meru and gazes toward Vajra-Meru. The secret mantra for her is: Oṃ vajra-dorahita.
Focusing on the syllable ru, and being exhorted by the mantra in the same way, she becomes the one called Vajra-Aniketa (Vajra Non-Abiding). Green like an emerald and marked with an utpala lotus of insight, she dwells upon a moon seat to the left of Vajra-Dāna and gazes toward Vajra-Dāna. The secret mantra for her is: Oṃ vajra-runila.
Then, focusing on the syllable na, and being exhorted by her own mantra, she becomes Vajra-Vicitra-rūpā (Vajra Variegated Form). White in color and holding a mirror in her hand, she dwells upon a moon seat to the left of Vajra-Dāna and gazes toward Vajra-Dāna. The secret mantra for her is: Oṃ vajra-nila.
Upon a moon maṇḍala seat, one should visualize [it] in the location of the eyes. For that, the secret mantra is this: VAJRAṆA RŪPA. Focusing on the syllable YO, and invoking with the secret mantra as before, the goddess Vajrasvara is produced. She is red, holding a lute in her hand, and resides upon a moon maṇḍala; the wise should visualize her in the location of the ears. For that, the secret mantra is this: OṂ VAJRA YO YAGE YAṂ. Focusing on the syllable NI, and invoking with the mantra in the same way, she becomes Vajravimalā. She is blue, holding a rosary in her hand, and resides upon a moon maṇḍala; one should visualize her in the location of the nose. For that, the secret mantra is this: OṂ VAJRA NIRMALA CA. Then, focusing on the syllable RA, and invoking with one’s own mantra, she becomes Vajrarasa. She is green, possessing taste, and holding a food vessel; the wise should visualize her in the location of the tongue. For that, the secret mantra is this: OṂ VAJRA RĀSA. Then, focusing on the syllable YA, and invoking with the mantra in the same way, she becomes Vajrasaṃdhi. She is white, holding a vajra-hammer, and resides upon a sun maṇḍala; she is placed in the location of the right shoulder. For that, the secret mantra is this: OṂ VAJRA YAMA. Likewise, focusing on the syllable CA, and invoking with one’s own mantra, she becomes Vajracintā. She is blue, holding a staff in her hand, and resides upon a sun maṇḍala; she is placed in the location of the left shoulder. For that, the secret mantra is this: OṂ VAJRA CARACANA. Focusing on the syllable NI...
Likewise, by the invocation of the mantra, the one called Vajra-nirukti, red in color and holding a lotus in her hand, abiding upon a sun maṇḍala, should be visualized by the wise upon the palate. The secret mantra for this is: OṂ VAJRA NIRUKATI. Focusing on the syllable RA, one should likewise invoke her with the secret mantra. The one called Vajra-rajas, green in color and holding a sword in her hand, abiding upon a sun maṇḍala, should be visualized in the secret place. The secret mantra for this is: OṂ VAJRA RĀJA. Having thus meditated upon the maṇḍala, one should gaze clearly as much as possible. Then, out of great compassion, becoming wrathful in order to subdue the malevolent, one should recite the root secret mantra three, seven, or twenty-one times. From the blazing wisdom of the wrathful deity, light rays, syllables, weapons, and intensely blazing bodies radiate forth. At that time, even the buddha-fields tremble. Having destroyed all the hosts of the malevolent, the flesh, blood, bones, fragments of limbs and heads, corpses, and the remains of mangled limbs, along with the blood pierced by weapons, gather together from all sides like clouds. Then, this buddha-field also becomes a terrifying great charnel ground. It is utterly putrid with worms and pus, blood, fat, and brains; both fresh and old, and even charred, its stench wafts in every direction. Fire blazes from the skeletons. Many worms and flies, kāka-vultures, hawks, crows, and all the birds that delight in flesh, are devouring and fighting everywhere.
Lions, tigers, foxes, and dogs—all creatures who delight in flesh—likewise devour and fight. The hosts of bhūtas, pretas, and piśācas, the assemblies of mātṛs, rākṣasīs, and ḍākinīs, all gather and subsist [upon them]. Then the entire great assembly of emanations, having merged with all the buddhas, dissolve into Yamāntaka. Then the wrathful Yamāntaka’s body is the size of Mount Meru; from his body, a terrifying host of wrathful deities radiates and gathers like the waves of the ocean. Male and female messengers and servants, swift and extremely fierce, with firm armor and sharp weapons, completely surround him with their military hosts. Whoever meditates in this way will undoubtedly become equal to Yamāntaka himself. Yamāntaka, being pleased with him, will grant the siddhis. No gods or classes of māras will be able to harm him. Many māras, yamas, mātṛs, rākṣasīs, and ḍākinīs will be terrified, join their palms, and become his servants. All the bhūtas dwelling in the world will become like his slaves. This is the extensive meditation on the wheel of the vajra maṇḍala. Next, the ritual of the vajra maṇḍala is explained in its entirety. From the letter ra, the sun is born; marked by the letter ya, it radiates intense rays of light. First, one should visualize this in one’s own heart. When the meditative absorption (samādhi) becomes clear, the fire radiates intensely.
The vajra-like wind arises,
Pervading the entire world;
The wise should thoroughly emanate it.
Having completely incinerated the world,
And having scattered it with the vajra wind,
One should cause all phenomena
To become of the nature of space.
At that time, the mantra practitioner should contemplate:
"All phenomena are luminous by nature,
Primordially pure like the sky,
Devoid of names and signs."
With stable intelligence, one should meditate thus.
Then, arising from compassion,
One should meditate as before:
A sun disk marked with the syllable YA,
Which the wise should meditate clearly.
From the complete transformation of that,
One should become Yamāntaka.
With faces, hands, and so forth as before,
It is acceptable even without the maṇḍala circle;
One should meditate upon the seat alone.
Alternatively, together with the body,
The wise should generate it in its entirety.
As taught in other conceptual systems,
Whether the syllables or signs on the seat
Are two by two or even three,
There is no fault in generating them;
The result of the siddhi will be the same.
Regarding the hands, faces, colors, weapons, and so forth,
Whether they are many or few, different,
Or likewise if their order is disordered,
It is explained that the result of the siddhi is the same.
However, if through heedlessness or laziness
One does not act according to the instructions,
Then by the cause of violating the samaya,
It will become a cause for the siddhi to degenerate.
By these alone, the rituals
For meditating on the vajra maṇḍala,
In both extensive and concise forms,
Have been well-distinguished and explained.
Then, regarding the accomplishment of various activities by the wise: even without a maṇḍala, or the rituals of painting and so forth, and even without fierce ascetic observances, by relying on subtle applications such as proper meditation, recitation, fire offerings, and the yoga of the wheel, one should strive in worship. I shall explain in brief how various activities are accomplished.
The secret mantras of the Wrathful Kings, which are concealed in other tantras, please Yamāntaka; they are his very heart and have arisen from his heart. If even merely reading these causes the subtle spirits to tremble, what need is there to mention the accomplishment of activities such as subduing the malevolent for one who is diligent in recitation? Therefore, I shall explain the ritual for the recitation of the mantras according to the proper method.
First, having meditated on the vajra maṇḍala as before, one should meditate—in accordance with previous habitual tendencies—on a maṇḍala wheel resembling a wheel, filled with the seventeen seed-syllables, upon a sun maṇḍala at the heart. Then, focusing on the syllable YA and exhorted by one's own mantra, one should emanate the "Vajra Wrathful One" (Krodhavajra) pervading the world. Having invited the Victors and their Sons, one should visualize them becoming Yamāntaka and completely filling the entire circumference. Then, focusing on the four syllables ṆA YO NI RA and exhorted by their respective mantras, one should emanate the goddesses of form and so forth.
Some dissolve into the sense faculties of Yamāntaka. Some perform the rituals of offering and so forth in all ten directions. Some dissolve into the substances of flowers, incense, lamps, perfumes, food, and musical instruments. Having performed the general consecration, the specific consecration is as follows: into the flowers and lamps, Rūpavajrā is dissolved, and they are distinguished by form. Likewise, for the incense and ointments, they are distinguished by Gandhavajrā. The water for the feet, the food, and the torma offerings are likewise distinguished by Rasavajrā. The various types of musical instruments are distinguished by Śabdavajrā. Through the distinction between the general and the particular, the substances and the objects of knowledge are understood. By offering the very body of the goddess, it becomes the offering of touch. Thus, through the seed syllable of meditative concentration, the mantra, and the substances, Yamāntaka is pleased. Then, through the application of Vajracaryā, he should enter one's own body. Then, through the application of the etymology of "Vajra," one should make it extremely stable. Through the application of the stainless Vajra, having brought it under complete control, one should engage in the recitation. Then, having visualized the seed syllables at the heart very clearly, as long as they have not become stable, one should not emit the secret mantra; rather, one should exert oneself in meditative concentration and begin the recitation. The secret mantra of thirty-two syllables, preceded by OṂ and ending with two PHAṬs, is the king of all secret mantras.
Recite with an undistracted mind. As long as the visualization has not become stable, one should abandon all conceptual thoughts except for the two objects of focus: the deity and the syllables. Having recited in this way as much as possible, when you wish to conclude the recitation, emanate the one called Yamāntaka from your own body. As he sits joyfully in front of you, perform the confession and make aspiration prayers; then he will vanish into that very state. Then, looking at your own body and recollecting that all phenomena are unborn, you yourself also vanish. Alternatively, without distinguishing between the deity and yourself, mentally request forbearance and vanish together. Then, recollecting emptiness, arise and engage in your daily activities. When one possesses the realization of emptiness, there is no need for further protection, and accomplishments will swiftly arise; one will draw near to supreme enlightenment. If, due to former habitual tendencies, you perceive yourself as an ordinary body, visualize the seventeen syllables of the secret mantra at the heart, the crown of the head, and so forth, together with blazing light and seats, each in its respective location. With the eyes of blazing vajras and the intention of protection, look upon your body, your dwelling, your companions, and your possessions, and they will be protected. In this way, perform the ritual every day, or apply it during the four sessions. Through such practice, Yamāntaka will be pleased, and all who obey his commands will be delighted with the practitioner. Whether walking or bathing, [continue the practice].
While eating, sleeping, and likewise in all modes of conduct, as long as there is any distraction, one must never let go of the force of emptiness or the force of protection. If the force is let go, the protection is impaired. If one possesses that force, even if the mind is suddenly distracted, the protection is not lost. When the mind becomes stable and the deity and the syllables are clear, at that time one should begin the movement. If one desires the supreme siddhi, one should emanate light rays, syllables, signs, or the form of the body, and having gathered all the Victors and their Sons, cause them to dissolve into oneself. If one desires supreme merit, one should gather all sentient beings dwelling in the three realms in the form of light rays and dissolve them into all the Buddhas. If one desires them to become the vajra of the three bodies, both [the supreme siddhi and merit] should be accomplished simultaneously through such a yoga. Having thus perfected the commitment, if one is a practitioner who is intent on the number of recitations, one should perfect the commitment exactly as taught in the Tattvasaṃgraha and then engage in the practice. If one delights in time, one should likewise make a commitment for as many years as possible and then engage in the practice. If one is a practitioner who possesses great diligence, one should make a commitment to attain the signs. Then, through extremely clear meditative absorption, one should attain the signs, or if a prophecy is received from the deity, or if one attains what is consistent with reason, or the various distinctions of superior, middling, and inferior signs, exactly as taught in the Tattvasaṃgraha.
One should engage in the practice. The manner in which the mantra practitioner performs the recitation has been explained in detail. Next, I shall explain the ritual procedures for the various accomplishments (siddhis). First, I shall explain the ritual of insight (prajñā) in brief.
Once the mantra practitioner has completed the preliminary service (sevā), they should go to a pure place, put on clean white cotton garments, and sit in a location resembling a blazing jewel. Having performed the ritual ablution, they should eat a moderate amount of food containing the three sweets and medicinal ghee, accompanied by the mantra. Having also made offerings, they should meditate on the wheel of insight at the heart, which may be like the moon, like crystal, or like the sun. It may have four spokes, or twelve, sixteen, or thirty-two. Upon that, one should meditate on one's own seed-syllable, the thirty-two syllables of the secret mantra, white with a slight reddish tint and endowed with light. One should also meditate on the garland of vowels (āli) and consonants (kāli) in the form of a wheel. These should be meditated upon as radiating, moving, and spinning rapidly, as one pleases. By meditating in this way for six months, three months, one month, or half a month, one's intelligence will become fully expanded.
Next, I shall also explain the ritual of protection in brief. Just as in the ritual of insight, through the proper application of the practice, one should remove the letter ya and meditate on the remaining letters. Having prepared a maṇḍala resembling a moon disc, one should place five vases upon it.
Likewise, at the conclusion of the mantra recitation, for the one named [so-and-so], one should perform the empowerment for protection using a vase while reciting "rakṣa rakṣa" together with "svāhā." By doing so once, thrice, or seven times, protection will be achieved.
Next, I shall explain in brief how various activities are accomplished through the maṇḍalas of the four great elements. If one wishes to bring someone under one's power, one should go to a riverbank and sit in a red-colored place shaped like a crescent moon. During the time of the crescent moon, the practitioner should begin the application. One should meditate on the vajra maṇḍala. Having likewise performed the offerings, one should meditate on a wind maṇḍala arising from the syllable YA at the heart; it is blue in color with red spokes. Above that, one should clearly visualize a thirty-two-petaled lotus with fluttering banners at its tips. Above that, one should meditate on the thirty-two syllables in their proper order, pale red in color.
Then, one should visualize the object of accomplishment standing in front, red in color and wearing red clothes, appearing intoxicated and joining their palms. Having visualized in this way, one should then imagine arrows formed from flowers arising from one's own syllables. Propelled by the force of the wind, they strike the object of accomplishment's forehead, throat, heart, navel, and secret place without interruption. In the case of a woman, one should specifically visualize them striking the secret place.
Through such steadfast application, even the renowned and powerful Śakra will be delighted and brought under control. Likewise, gods, māras, and the like, along with brahmins, kings, and ministers, will all be brought under one's power. Whether it be goddesses or yakṣiṇīs who possess supernormal knowledges, the accomplishment of bringing them under control will be achieved before long.
It is taught that those of great power who are difficult to accomplish, those who lack one's own desire, those who possess coarse, karmically produced forms, and those who lack supernormal knowledges are difficult to bring under control. However, goddesses, yakṣiṇīs, and the like, who possess subtle bodies and supernormal knowledges, and who are endowed with their own desires and great power, are not difficult to bring under control.
If the practitioner wishes to summon those to be accomplished, they should meditate on that very application. Emanating iron hooks endowed with wind from the seed syllables, they should draw the object of accomplishment from the heart and perform the application of summoning.
If one wishes to expel them, one should meditate on that very application. Camels endowed with wind, extremely black and swift, emerge from the location of one's own seed syllable. Having mounted the object of accomplishment upon them, they should be driven quickly toward the southern direction.
If one wishes to separate them, one should meditate on that very application. Many snakes and mongooses emerge from the location of one's own seed syllable. These should enter the respective bodies of both objects of accomplishment. Then, those objects of accomplishment—
Visualize that they have become the nature of a snake and a mongoose and are fighting one another. By means of this stable application, the object of practice will be divided and made to fight.
Then, if one wishes to suppress and delude those to be practiced upon, one should meditate on a vajra maṇḍala. At its heart is a yellow, square earth maṇḍala arising from the syllable ma. Upon that is a crossed vajra with thirty-two prongs. Upon that, one should meditate on one's own seed syllables, thirty-two in number, possessing a yellow color. Then, one should emanate such [syllables] and press them down again and again upon the location where the object of practice resides; thus, living beings will be suppressed and deluded.
If one wishes to perform the rite of enrichment (puṣṭi), from that same application of meditation, one should meditate on a jewel in the place of the vajra—slightly different from the former. By the radiation of light rays from that, light rays like jewels dissolve into the object of practice, whereby their merit is fully increased.
Furthermore, for the fierce application, a fire maṇḍala arises from the syllable ra. It is a three-pronged vajra, blazing with light and marked by its own syllable. By the radiation of vajra-fire, wherever the practitioner contemplates it, that is the mantra for the rite of killing (māraṇa).
Furthermore, if one wishes to perform pacification (śānti), a water maṇḍala arises from the syllable ja. It is circular and white, adorned with twenty vases resembling crystal. Inside it, one should visualize twenty clear syllables, beginning with ya. One should visualize the vases being filled by the nectar-water dripping from those syllables. Then, for the malevolent obstructors and so forth...
For those possessing extremely fierce minds, by the complete absorption of the light rays of nectar, the host of their malice shall be pacified. Through the application of meditative concentration upon the maṇḍala of the four great elements, whatever ritual application is to be accomplished has been explained in its various divisions.
Even if one exerts effort in meditation and recitation, if the practitioner is of inferior fortune and devotion and the activities are not accomplished, then for the sake of benefiting such a practitioner, the reliance upon ritual applications is explained. If a wicked king, a minister, or similar individuals arise who harm the Buddha's teaching, and if a host of evil people appears whom other means cannot subdue, then in order to fully protect the teaching, one should, in accordance with the word of the Buddhas and possessing the mind of awakening, then undertake fierce ritual applications.
Whatever fierce ritual applications have been taught as methods to destroy the malicious, I shall explain them in brief for the sake of preserving the Victor’s word itself. Piercing with tubes, pressing upon the vital points, anointing, scattering, and so forth, to cause putrefaction and the like, the rituals of drying and burning, the total destruction of the body, striking with magical curses, and causing agitation and madness—this is called the brief ritual for the destruction of the malicious.
Regarding that, the rituals of piercing with tubes shall also be explained. Having meditated upon the vajra maṇḍala...
Without the life-force and the syllable being separate, having transformed them into five colors, I shall emit from my nose a [substance] like the proboscis of a traiḷa bee. From the lotus at the navel of the object of accomplishment, through a tube like a thread, the syllable of the life-force should be drawn out. Then, having combined the dust of the object of accomplishment with their tracks, various impurities, earth from an anthill, and so forth, one should fashion an image with the [two] openings joined. Furthermore, from earth from water, a charnel ground, or a place where spirits dwell, one should fashion images of nāgas, lords of the earth, hosts of mātṛkās, or spirits, possessing four colors. Having hidden them in their respective places, and having satisfied them with water homa, as well as earth and fire homa, they will be seized.
In that regard, the ritual method of the tube-knowledge is as follows: first, I shall explain the ritual method by which the object of accomplishment is seized by the nāgas through the ritual of tube-knowledge. In that regard, first the mantrin meditates on the vajra maṇḍala exactly as it is. Having meditated on the collection of syllables exactly as they are in his own heart, they merge with the wind called "life-force." One should imagine that five-colored or four-colored light rays—like the proboscis of a traiḷa bee, capable of extracting all essences, extremely sharp, and fierce—emerge from the two nostrils. By performing the visualization in that way, one will experience its touch with one's own nose. Then, when that meditative absorption is mastered, first the sense of smell becomes acute.
Then, by inhaling and drawing [the breath] in, one will experience the flavors of others as well. Once that meditative absorption (samādhi) has become thoroughly mastered, one should clearly visualize that at the navel of the object of practice, in the center of a lotus in union, there is a channel resembling a thread where the life-force (prāṇa) resides. Within that channel, the nature of the life-force exists in the form of the syllable A, situated in a pale red-colored channel. Having visualized it clearly in that way, one then emits extremely sharp rays of light from the breath through one's own nose. These enter through the pores of the object's navel, enter into the interior of the tube-like thread, and pierce the syllable that is the nature of the life-force. Having sucked in all those syllables and even taken up the syllable itself, one draws it out. Just as a vessel made of raw hide is turned inside out from the bottom, one causes the lotus of the life-force's abode to be turned inside out and draws it forth. By that application alone, whoever it may be, they will die. Those who have not attained meditative absorption should not undertake this application. First, one must diligently familiarize oneself with that very meditative absorption and perform the recitation of the secret mantra. Then, one should collect whatever is available: earth from the object's footprints, the remains of their excrement, and other things such as saliva, hair, and fragments of clothing; furthermore, earth from their house and the earth from the threshold. [One should also take] earth from an anthill and the flour of various grains.
Mix excellent earth with other substances, knead them well, and fashion an effigy of the target eight finger-widths in height. Then, on birch bark or any suitable leaf, draw a red letter A, marked with a red color, in the center of a lotus in union the size of a coin. Next, prepare a cord of five or four colors measuring two spans; twist its ends together and fashion a copper tube about the size of a stalk of straw. Pass the cord through this tube and thread it through the letter A at the heart of the lotus in union, securing it. Then, insert the lotus into the center of the target’s navel within the effigy, positioning it exactly as the body is situated. Drive the copper tube so that it pierces the navel. Then, wrap the effigy in an ox hide, pull the cord out, and let it dry slightly. Once it has dried, take the effigy and dig a pit in a location from which the target’s house is visible and along a path leading to the target’s house. Hide the effigy inside, fill it with dry earth, and leave it there. Then, return to your own home and, as before, perform the meditative absorption so that the life-force of the target becomes rigid and dissolves into the effigy. Having performed this ritual for one, two, or three days, the practitioner should then perform the summoning ritual to the best of their ability. Meanwhile, the supreme assistants of the practice, endowed with the meditative absorption of the deity, should assume the attire of the deity.
One should take an image of the target and bring it to one's own place. Then, upon a ritual platform, one should draw a semi-circular wind mandala facing the direction of the target, marked with many nooses and hooks, using either red ochre, stone paste, or charcoal. Placing the image upon it, one should perform the ritual of summoning for seven days, dissolving the target into the image. Reciting one's own secret mantra over a black thread, one should imagine it to be tightly bound; holding the colored thread in hand, one should persevere in the recitation.
Then, when seven days have passed, one should take earth and water from the ocean, or likewise from the banks of a great river, from ponds, large pools, and various springs. Having thoroughly ground that earth together with medicinal herbs, incense, and excellent flowers, and having mixed them with rice or wheat flour, one should fashion the forms of great nāgas. In this way, one should make four with the mouths of blazing serpents wide open. In their hearts, one should write and insert the essence mantra "Oṃ phu." In their mouths, one should write and insert a black "Khaṃ." These serpents should have jewels on their crowns, two tongues, and fangs arranged like a row of teeth. As for their color, first one should boil white guggulu mixed with cow's butter and apply it as an ointment. Then, one should change their colors with four types of pigment: one white, one yellow, one red, and one black. For each of their two tongues, one should take two well-twisted colored threads, each one cubit long, and [recite] "Oṃ pana nāga viṣa khaṃ."
Having recited the secret mantra thus, one should place the root [mantra] in the snake's mouth and visualize it as a tongue of blazing poison. Then, in a clean location, one should pitch a tent of cotton or clean cloth. There, one should prepare a maṇḍala with the five products of a cow and draw a four-petaled lotus, making the filaments blue. Upon that, one should place the Blessed One Yamāntaka himself in the form of Trailokyavijaya. The eastern petal should be made white, and a white snake should be placed there. Likewise, the south should be made yellow, and a yellow snake should be placed there. The west should be made red, and a red snake should be placed there. The north should be made black, and a black snake should be placed there. The heads of those snakes should also be directed toward the center.
Then, the practitioner, having thoroughly performed ablutions and put on clean clothes, should anoint his hands with fragrant substances and sit at the western door. Having entered the meditative absorption of his own deity and properly visualized the Blessed One in the center of the maṇḍala, he should please him with offerings such as argha and flowers. Then, in front of the four great snakes, one should place four clean vessels made of clay, into which are poured various waters such as ocean water, cow's milk, and fragrant flowers that are not foul-smelling. Having set these out, one should perform a water homa to satisfy the nāgas. The ritual for performing the water homa is as follows: having prepared such a water base, furthermore, as offering substances, there are the three whites and three sweets derived from the cow.
One should arrange white millet, white sesame, white rice, and various other grains of white color; various precious gems; various incenses and medicines such as camphor and white sandalwood; and furthermore, as many substances as are appropriate for those, such as white water, as well as flowers that are free of unpleasant odors, and food offerings consisting of a mixture of the three: milk, rice, and sugar.
Then, the mantra practitioner, possessing the divine pride of the deity, should visualize within the water of the vessels a lotus arising from the syllable pa. Upon that lotus, he should visualize the syllable pa in its respective color, which completely transforms into the Water Deity (Varuṇa) in his respective color, possessing a hood of snake heads and holding a noose and an utpala lotus in his hands.
Then, light rays radiate from one's own heart, corresponding to each respective direction. One should visualize that the Water Deities of the four directions, appearing in the same manner as before, are invited. Reciting: oṃ varuṇa deva dātta ākarṣaya jaḥ hūṃ vaṃ hoḥ, and scattering flowers into the offering vessels, one should visualize that those Water Deities become inseparable from the previously visualized Water Deities and sit upon lotus seats within the ocean of milk.
Then, burn fragrant incenses and offer them in the four directions. Place butter lamps made from fresh cow butter in the four directions. Sprinkle scented water mixed with white sandalwood in all directions. Then, first scattering flowers, offer them with the secret mantra: oṃ varuṇa deva dāttāya svāhā.
One should visualize a great grove of flowers forming upon the ocean of milk. By offering incense with that very secret mantra, one should visualize clouds of the nature of precious jewels forming in that place. Then, by anointing and scattering with that very secret mantra, one should visualize that a rain of nectar falls from those clouds, causing them to experience intense joy and delight. Likewise, by offering lamps, one should visualize a blazing wish-fulfilling jewel of precious nature abiding upon their crowns, thereby freeing them from the fear of the garuḍas. Similarly, by offering substances such as the three whites and the three sweets with that very secret mantra, one should visualize them being transformed into a collection of sensory qualities corresponding to each respective substance, thereby becoming pleased. Then, scattering flowers into the water, one says: "O Great Water Deity, please take heed! All water is your very nature. May all that I offer to the water please you and all your retinues, and may you be joyful toward us and grant us accomplishments." Then, light rays of primordial wisdom radiate from one's heart, summoning the hosts of nāgas from the four directions. One should visualize that in the eastern direction, a multitude of nāga kings resembling children, white in color and assuming the attire of both male and female, assemble. Likewise, in the southern direction, they are pale yellow in color and assume the attire of brahmins. In the western direction, they are pale red in color and assume the attire of young children.
In the northern direction, visualize the assembly of those with the forms of animals, such as black snakes, black frogs, black oxen, and so forth. Recite: Oṃ sarva-paṇ-nāga phuḥ phuḥ ākarṣaya jaḥ hūṃ vaṃ hoḥ. While saying this, join the palms and extend the two middle fingers side by side; splay the remaining fingers outward to form the shape of an utpala lotus. This is the samaya mudrā that pleases all nāgas. By inviting them with this, visualize that they assemble within the four great milky oceans of the four directions.
Then, visualize that they become of one nature with Varuṇa and remain in the manner of a retinue surrounding the principal deity. Sprinkle scented water and imagine that the directions become utterly pure. Then, perform the offerings to Varuṇa according to the ritual sequence. While maintaining that same mudrā, recite: Oṃ sarva-paṇ-nāga phuḥ phuḥ sarva-pūja-megha-samaye svāhā. By reciting this while maintaining the previously described visualization, they will be pleased.
Then, without requesting them to depart, perform this for three, five, or seven days. After that, a supreme practice companion should go to their former location and write the name and clan of the target on birch bark or paper. It should be written thus: "This person named so-and-so, who dwells in such-and-such a place, is of an evil nature, harms the Teaching, and is arrogant. Previously, this person created obstacles for us; even now, they create obstacles for our offerings to you, the great nāgas. Not only do they treat us with contempt..."
"Since you treat even those such as yourselves who possess power with contempt, disdain, and harm, it is therefore fitting that you seize this man." Having written this, wrap it in a tube of copper or iron, coil it with black thread, and then melt it in a fire of black guggulu resin mixed with lac. Once liquefied, it should be cast into the colored thread of the subject. Then, taking that effigy, carry it to a place where the nāgas are worshipped and place it to the south of the maṇḍala. The practitioner and his excellent companions, holding many flowers, should scatter them as offerings throughout all directions, join their palms, and recite the aforementioned written words seven or twenty-one times. Then, collect that water into a clean vessel and gather the snakes one by one from a single direction. Join each snake’s tongue-colored thread with a corresponding colored thread from the subject’s navel. Then, place them inside a fine vessel that will not break the snake effigy, carry it to a location where a fierce great nāga resides, and dig two holes about one cubit deep. Dig a connecting passage between them and place the subject’s effigy on the side facing the subject. Place the snake effigy in the other, pour water into it, seal it well, and bury it.
Then, from that point onward, one should go to that location and, upon the ground, perform a water homa in a clean vessel as before. Having issued the command in the same manner as previously stated, the nāgas—who delight in slander and prioritize prior acquaintance—will seize the subject. Furthermore, for the most excellent practitioners, if they perform the invocation for seven days, the subject will be seized. Even for the least capable, if they perform the invocation for six months, the subject will be seized. The ritual for the prior entrustment is no different. This concludes the application for seizing the subject by the nāga spirits from the ritual known as "The Knowledge of the Tube."
Now, from the ritual of the method for "The Knowledge of the Tube," the application for seizing the subject by the Lord of the Earth is explained. First, possessing the previously mentioned meditative absorption (samādhi), one should fashion an image of the subject as before. The slight distinction here is that one should take earth from the subject's house and mix it with earth from an anthill or other locations to fashion an image of the subject's house, sixteen finger-widths in height and breadth. For both images, one should take whatever hair is available from animals that are natural enemies but of little power, and incorporate it into the mixture.
Then, one should write the names and clan lineages of the person to be accomplished—whether male, female, a boy, a girl, or others—along with their retinue, and insert them into the heart of that effigy. Next, one should place that person in the center of a house. That house should be constructed with four windows and a parapet. From within the window on the side of the door, a central colored thread is drawn out; having placed [the effigy] upon a wind mandala as before, the ritual application for summoning the person to be accomplished should be performed again and again.
At that time, earth is taken from various locations where malevolent lords of the earth reside and divided into three portions. One portion is mixed with other excellent earth to fashion an excellent vase measuring one cubit. From another portion, an effigy of a scorpion measuring one cubit is made, which should also be mixed with other excellent earth and earth from an anthill. One portion is divided into three parts: from one part, an effigy of a pig is made; from another part, an effigy of a woman with disheveled hair is made; and one part is left as earth itself.
Regarding these, the vase should be yellow in color. The scorpion should be black with blue spots. The pig should be yellow with black spots. The woman should be yellow with blue spots. Then, the two effigies of the pig and the woman are placed inside the vase.
Regarding those three images, one should also possess whatever hair is obtained from creatures born of the womb and from those who have become antidotes to those who are discordant. Furthermore, from various sources such as these: earth from a gold mine, and likewise earth from the sources of gold, silver, copper, iron, and so forth; and the very stones that are their causes—having finely ground these along with a piece of the aforementioned earth, one should mix them with whatever various precious substances are found, such as coral, crystal, and conch, and pour them into the vase. Then, having dug a pit in a place from which one's own dwelling is not visible, one should place the vase therein. Having placed an image of a sin in front of it, the pit should be covered to a level with the vase. Upon that, having fashioned a maṇḍala resembling a lotus, the central hub should be opened slightly so that the interior of the vase is just visible. Upon that, having pitched a black tent and sat within it, one should satisfy the lords of the earth with a fire sacrifice (homa). The ritual for this is as follows: one should gather the previously mentioned offering substances, and in particular, stones from the sources of various precious gems, various grains, and various garments of discordant colors. Then, the mantrin himself should sit facing the east, anoint his hands with various perfumes, and wearing garments of various colors, meditate on the samādhi of his own deity.
Then, within the vase, from a yellow syllable ba, one should visualize the lord of the earth known as the Great Boar (Mahāvarāha), a yellow-spotted boar riding a yellow-spotted boar, yellow-spotted in color with a boar’s head, holding an iron hook and a boar’s tusk in his hands. To his left, one should visualize the mistress of the earth known as Padmali, reddish-yellow and variegated in color, holding a golden vase in her hand. In front of them, one should visualize the protector of all times known as Vṛścika, whose body is a great iron scorpion, with horns, limbs, and a tail composed of blazing meteoric iron, sharp and fierce, who takes possession of and protects all the earth, as if it were written in letters.
Then, as the light rays of my primordial wisdom radiate toward the lower direction, one should visualize inviting the lords of the earth from the lower direction, exactly as they were visualized, while reciting: Oṃ bhu adhipati mahāvarāha padmamālini ca ākarṣaya jaḥ hūṃ vaṃ hoḥ. Having invited them by forming the mudrā of the hook or the vase, one should visualize them becoming non-dual with those previously generated.
Then, holding the offering substances such as the argha water with the vase mudrā, one should invoke them with the aforementioned secret mantra, substituting ākarṣaya and so forth with mahāpūjāmeghasamaye svāhā. By making such offerings, one should visualize that the vase itself becomes a great treasure-ground of jewels, a place endowed with the perfection of various sensory qualities, where the lords of the earth enjoy great abundance.
If one performs this for three, five, or seven days, then one should take the vase together with the effigy of the scorpion. Carrying it along with the previous effigy of the target, one should dig a deep pit in a place where there are malevolent local spirits (bhūmipati). First, the vase is placed inside and filled well with earth up to the level of the vase. On top of that, the effigy of the scorpion is placed facing the direction of the target's location. Within its horns, the target is placed together with their fortress. The colored threads from the target's navel are inserted into the mouth of the scorpion and left there. In the meantime, if the names and clans of the target's father, mother, and ancestors can be found, they should be wrapped in cloth. One should also write the words, "The permanent residence of such-and-such persons shall always be here," and place these together within the horns of the scorpion. Having hidden them well, one should leave them there.
Then, returning to one's own home, one should draw the figures of two naturally occurring discordant animals facing each other. Between them, one constructs a hearth resembling the mouth of a wrathful beast. Inside this, one stuffs rough wood and takes fire from the houses of two discordant persons. If one performs the fire offering (homa) while reciting the root mantra along with the invocation, using the flesh, blood, bones, hair, and skin of those naturally occurring discordant animals, then after seven days of such invocation, even those with great courage will find the target seized by the local spirits.
At the very least, if one performs the invocation after six months, they will be seized accordingly. The mantra for the invocation is as follows: "So-and-so and the lords of the earth, deśaya jūdaya phaṭ." By invoking them following the root mantra, one should visualize them becoming extremely agitated and fighting one another. This concludes the explanation of the application for seizing the subject by the lord of the earth, from the ritual known as "The Knowledge of the Tube."
Now, from the ritual of "The Knowledge of the Tube," the application for seizing the subject by the mātṛ demons will be explained. First, in any suitable location, one should meditate on the vajra maṇḍala exactly as it is, recite the root secret mantra, and make the mind firm. Then, having gone to the abode of the mātṛs, one should kindle a fire with red wood in a crescent-shaped hearth and perform one hundred and eight burnt offerings (homa) every day using red-colored substances. Having done this for one hundred and eight days, one should then fashion an effigy of the subject as before. On birch bark or paper, one should make four female figures in wrathful form, colored white, red, yellow, and black. Using colored threads of the same colors, one should attach guggulu resin to the mouths of the female figures and set them aside. Then, one should place the effigy of the subject inside an inauspicious female skull, place the female figures on top of it, and pour in various poisons and blood.
One should recite the root mantra as many times as possible, together with the invocation, over mustard seeds or black mustard seeds, and then cast them [into the fire]. Then, having sealed [the opening] with a flat stone upon which a crossed vajra (viśvavajra) has been drawn, bury it well. Upon that, kindle a fire with wood placed in a triangular hearth and perform a fire offering (homa) of various meats for twenty-one days. Then, perform a fire offering of "great meat" (mahāmāṃsa) for seven days.
The mantra is: Amukam gṛhṇa mama mātṛgaṇena hūṃ phaṭ. This, which is recited following the root mantra, is the mantra for the fire offering of meat. Mātṛgaṇa vaśam ānaya svāhā. This, which is recited following the root mantra, is the mantra for subjugation. This should first be applied to the fire offering for subjugating the mātṛs. Then, the person will be seized by the mātṛ spirits.
If they still do not seize [the victim], the practitioner should go forth naked, with hair disheveled, the body smeared with various kinds of blood, and the face thoroughly disfigured. While reciting the mantra, he should stand in the posture with the left leg extended, treading upon a skull-cup. With a mind of intense wrath, he should meditate on the form of Yamāntaka. By such a ritual application for seven days, the person will be seized by the mātṛ spirits. Even those of lesser capacity will be seized within six months. Once the rite has been accomplished, they should be removed and washed with milk.
From the Nāḍīvidyākalpa, the ritual application for causing the target to be seized by the mātṛ spirits is complete.
Now, the ritual for the "tube of awareness" and the application for causing the target to be seized by a mad spirit are explained. First, the practitioner himself should meditate firmly on the vajra maṇḍala and properly recite the secret mantra until heat is attained. Then, having prepared the effigy of the target as before, one should go to a place where mad spirits or bhūtas reside. On a fine, white wooden board, one should draw the mad spirit on the upper surface: white in color, holding a long staff with various designs in its hand, and dancing, all painted and carved with vermilion. At the heart, one should write the syllable bhu. The image of the target should be tied to the edge of the board with black thread. The colored thread at the navel of the target should be joined with guggulu at the feet of the bhūta. Then, that wooden board should be placed in a pit and the opening properly sealed. Above that, a crescent-shaped hearth should be constructed, and having lit a fire with various kinds of wood, one should perform a fire offering (homa) of various foods. Reciting the root mantra followed by the invocation: hema mahābhūta amuka idaṃ duṣṭāṃ gṛhṇa hūṃ phaṭ, one should perform the fire offering. This too, as before, will result in the seizure within seven days or six months. However, if the practitioner lacks mental fortitude and the spirit does not seize the target, then from that point on it will not seize anyone, and it will even bring misfortune upon the practitioner himself. This is from the ritual known as "The Tube of Awareness."
The ritual application for causing the spirit to be seized by madness is complete. Furthermore, when these four great demons are pleased by the practitioner through means such as fire offerings and offerings, they do not merely provide benefit to the practitioner; rather, the nāga demons perform acts of harming others through subtle means. The earth-demons perform acts of harming others through the doors of covetousness and envy. The mamo demons perform acts of harming others through the door of attachment. The bhūta demons perform acts of harming others through the door of malice. Therefore, although these great demons act swiftly, they do not always make their actions stable, nor do they bring auspiciousness to the practitioner. Nevertheless, there are distinctions: the bhūtas have diverse minds and thus do not make things stable. The lords of the earth are possessive and do not make companionship pleasant. The nāgas are dull and of a single temperament; it is difficult for them to become familiar and pleased at first. The mamos are very fond of pleasure, and it is always difficult to hold their minds. Therefore, practitioners should apply the rituals in accordance with their own capacities. The teaching on the ritual application of the method called "The Knowledge of the Tube," together with its procedures, is complete.
Next, I shall also explain the ritual for pressing the vital points. Having meditated upon the vajra maṇḍala and having recited the secret mantra according to the proper method, ...
Once the commitments have been fulfilled, go to a charnel ground or a similar location. Anoint the ritual daggers, the glorious spear-tips, the javelins, and so forth, with great blood, and fumigate them with black guggulu. Adorn them with bone ornaments and place them properly upon a maṇḍala smeared with blood. Offer lamps made from human fat, scatter black flowers, and then begin the recitation of the secret mantra. If success is achieved, one will become a possessor of siddhi. Even if success is not achieved, there is no doubt that those who are suppressed will be tormented. This is the ritual procedure for the methods of suppression and torment: first, the mantrin should perform the ritual of approach as much as possible. Once his own commitments are fully completed, on the eighth or fourteenth day of the dark fortnight, he should go to a charnel ground or similar place. Having prepared a triangular maṇḍala smeared with blood, he should place there five or nine ritual daggers, large stakes, or short javelins—whichever are well-crafted by a skilled artisan. On the outside of that, he should also place iron thorns, thorns of the poṣaṇḍa plant, or other poisonous items smeared with poison and blood. Whatever ritual daggers and such are present, they should be anointed with great blood, adorned with human bone ornaments, and fumigated with black guggulu incense before being set down. In the various directions, there should also be lamps of great fat, flowers smeared with poison, and argha water mixed with alcohol and human blood.
One should also set out offering cakes (torma) mixed with various kinds of blood. Then, the practitioner, having dressed in black garments and loosened his hair, should smear his hands with blood and meditate upon the vajra maṇḍala exactly as it is. Then, one should also invite the wrathful Yamāntaka to the weapons and make offerings to them. Alternatively, one should also make offerings to those weapons through fire sacrifice (homa). Then, upon the crown of that weapon, one should meditate on a blazing black syllable YA resting on a sun maṇḍala. At its waist, there is a white KṢA in the east, a yellow MA in the south, a red ME in the west, and a green DA in the north; these also rest upon the sun maṇḍala and are blazing with light. At the tip, there is a white YA in the east, a yellow TSHTSHA in the south, a red NI in the west, and a green RA in the north; these also rest upon the sun maṇḍala and are blazing with light. At the very tip, one should visualize a blazing black PHAṬ; thus, those weapons should be blessed so that they possess great majesty. Then, the practitioner, having invoked them by reciting the root mantra exactly as it is, [visualizes] light rays emanating from the seed syllable at his own heart, which take the form of those very weapons. These radiate in all directions, strike the buddhas, and becoming light, they dissolve into the weapons. Having gathered back together, they should be absorbed into the weapons in front.
Performing the recitation endowed with such qualities exactly as promised is the ritual for accomplishing the weapon. If signs arise, one should take that weapon into one's hand with the intention of bowing to one's own deity, and one will become a possessor of siddhi. Even if signs do not arise, one should not leave it as an ordinary object, but should take it as it is, hide it in a good vessel, and later apply it to the activity. If one wishes to apply it to the activity at that very time, for those who have obtained the signs, the activity will be accomplished merely by brandishing the weapon. For those who have not obtained the signs, the ritual to be performed is as follows: having combined whatever substances are found, such as the foot-dust and filth of the target, with cemetery soil and ashes, one should fashion an image of the target eight finger-widths in height. Inside it, one should mix and pour in poison, mustard seeds, salt, and the blood of a human and a dog. The name and clan of the target should also be written on birch bark or paper and placed inside. On the outside, it should be smeared with cemetery charcoal, poison, and blood. Then, having tied that image with a black thread, place it face up in the center of the maṇḍala with its head pointing south. Summon the target as much as one is able through the application of the summoning rite, and having caused them to descend, one should cause them to enter the image. Then, taking the weapon from the center, one should strike it in the heart. Likewise, taking the one from the east, one should strike it in the forehead. Taking the one from the south, one should strike it in the navel. Taking the one from the west, one should strike it in the throat.
Taking them from the north, one should strike them into the secret place. If there are nine, the remaining four should be struck into the four limbs. The entire mass of thorns should be used to completely fill all the locations of the sense faculties, starting from the great joints and extending to all the minor joints, until the entire body is filled without exception. Then, having dug a triangular pit in the center of the maṇḍala, or in an outer corner, or in any other place that is convenient, one should place a woman’s inauspicious skull-cup inside it and cover it from above with a man’s inauspicious skull-cup. The pit should then be filled with charred wood, thorns, charcoal, various pieces of crushed bone, poisonous leaves, the lower garment of a prostitute, and dust from the great highway. Once it is well-concealed, one should draw a crossed-vajra (viśvavajra) upon it. If the practitioner then remains in the posture with the right leg extended and suppresses [the target] while reciting that very secret mantra, the vital points will be completely suppressed, and whatever [the target] lacks will all be destroyed. One should not release the application until the rite has been accomplished. Once the rite is accomplished, those [implements] should be removed; the weapons such as the kīla or the stake should be taken out, washed with milk, and after being honored with a fire offering (homa), they should be set aside. The effigy (liṅga) should be washed with milk, and then one should perform a fire offering to burn away misdeeds, or else cast it into a river and perform the rite for increasing merit.
The other substances, such as the skull and charcoal, should be buried in an external location and retrieved from that very spot when needed later. The pit itself should be filled with good earth and left as it is. Even if this procedure is performed correctly, if the activity is not accomplished within six months of the subsequent invocation, there is a fault in the practitioner’s faith and effort, or else there is a lack of the power of merit in the continuum of the target; for such cases, one should add another such procedure for every six months. Regarding the mantra, the mere invocation "So-and-so māraya phaṭ phaṭ" following the root mantra itself is common to all weapons. During this activity, offering and giving torma at the six times, the four times, or even once, as well as invoking the commitments of the Three Jewels and entrusting the activities to the general and specific protectors, will act as companions to the activity and cause the activity to be swiftly accomplished. This concludes the teaching on the procedure for subduing the malevolent through the ritual called "Completely Tormenting the Vital Points."
Through smearing, scattering, and so forth,
By means of making [the body] putrid and the like,
Whatever procedure has been taught,
That shall be clearly explained here.
Poison, the demons of the Mamos, and so forth,
Some of the Phramen spirits and others,
If touched by substances infused
With poison, breath, odors, and the like,
They will make the limbs putrid and ruined.
Through the procedure of invoking
Those who possess the completion of the secret mantra,
The limbs will be made ruined.
I shall now clearly set forth here the concise ritual for that. One should place in the center of the maṇḍala substances mixed with blood and poison. Substances endowed with the syllables RU and KHA should be thoroughly arranged. The liver of an elephant, a pig, and a buffalo, combined with poison and mixed with black grains, should be smeared with charcoal from a charnel ground. Furthermore, white mustard seeds should also be infused with poison and set out. An offering cake (torma) mixed with blood, poison, black mustard, iron filings, vajra [powder], and so forth, along with black grains, should also be set out. Arrows equipped with the fur or feathers of lions, tigers, foxes, and the like, or vultures, owls, and so forth, numbering sixteen, should also be set out. By reciting the mantras of the wrathful deities, the mantras of the mamos, and the phra-men mantras, and then scattering and hurling [the substances] wherever the malevolent being resides, it will be destroyed.
Regarding that, I shall explain the ritual methods for causing the body of the target to rot and so forth, and for making them utterly ruined in every way, using substances for smearing and scattering. First, one should perform the preliminary service well through meditation and recitation. Then, during the waning moon, one should go to a charnel ground or similar location, construct a triangular maṇḍala there, and sprinkle it with various kinds of blood and poison. In the center of that, [place] various kinds of blood, the urine of a donkey and a cow, and...
Mix various poisons with water and combine them into a single solution. Pour seven, fourteen, or twenty-one bre measures of this into a copper vessel and cover the opening with a mixture of blue and red wool until it is slightly opaque. On the outside of that, mix elephant liver, pig liver, buffalo liver, various poisons, and finely ground flour of black grain. From this, fashion one hundred and eight triangular shapes four finger-widths in size. Coat them black with charcoal from a charnel ground and write the red syllable RU on the underside. Meditate that each becomes a mirror-sized support for all poisons, filled with blood. In the center of the top, write the black syllable KHA, the essence-mantra of all poisons, and meditate that black poison blazes like fire. In each of the three corners, write the poison-name mantra VIṢA and leave it there. In the next layer, take white mustard seeds smeared with poison and blood, about the size of a chicken egg, and place them inside an earthen vessel; surround the vessel with one hundred and eight of these and leave it there. In the next layer, place eight wrathful torma offerings made of black grain porridge, poison, mustard seeds, salt, iron filings, and stone dust; cover the top with poison leaves and leave it there. In the outermost layer, place sixteen arrows blessed as the ḍākinīs of the retinue of Yama, the King of Death. These arrows should be fletched with the skins and feathers of their respective animals, and inside the hollows of the arrowheads, place white mustard seeds with the poison mantra.
Having cast the heart-mantras of the ḍākinīs into [the vessel], insert triangular arrowheads made of poisonous wood and smeared with poison and blood, and place them in the eight cardinal and intermediate directions. In the four directions, also place four bows and four mechanical devices made from the hair of human corpses. If the skins or feathers of living creatures cannot be found, one should write the names of the ḍākinīs on tree bark or similar materials and set them on fire as before.
Then, the mantrin himself should wear black clothing and let his hair hang loose. Smearing his hands with blood and facing the southern direction, he should meditate on the maṇḍala yoga as before. First, having properly worshipped the Blessed One Yamāntaka as previously described, he should then offer excellent torma offerings to the poisons, the mātṛkās, and the ḍākinīs, and please them.
Then, having placed white mustard seeds and black mustard seeds filled in a human skull-cup before himself, he should, while possessing the deity yoga, become wrathful and scatter those substances over all the materials with white mustard seeds consecrated by the recitation of the root secret mantra. Then, following the root secret mantra, he should append the syllable RU, which is the essence-mantra of the support of all poisons, and the syllable KHA, which is the essence-mantra of the poison itself. Having separated these into the individual mantras of the names of the poisons and combined them with the essence-mantra for inserting the poison, he should consecrate the white mustard seeds and scatter them over all those materials.
Then, the mantras of the mātṛkās and ḍākinīs should also be recited while being constrained by the root secret mantra, and then scattered.
Furthermore, into the vessel of blood, one should recite the root mantra of the mamos over white mustard seeds and pour them in. The arrows should be consecrated with the root mantra of the phra-men-mas. For the white mustard seeds and the torma, one should recite only the root secret mantra. As for the poison, it should be recited so as to pervade all the substances. In that regard, the poison mantra to be suppressed by the root mantra is as follows: following the root mantra, viṣa rūpīṣa kha praveśaya phaṭ phaṭ. This is it. The mantra of the mamos to be suppressed and exhorted by the root mantra is as follows: following the root mantra, mātrigaṇa bhyo rulu rulu phaṭ phaṭ. This is it. To suppress and exhort the essence of the phra-men-mas with the root mantra, it is as follows: following the root secret mantra, he he siṃhamukhā jja jja rulu rulu phaṭ phaṭ. Likewise, by appending vyāghramukhā, sṛgālamukhā, śvānamukhā, gṛdhramukhā, kaṅkamukhā, kākamukhā, and hulūmukhā in the same manner as before, each pair of arrows should be blessed with the mantra of each individual phra-men-ma. Having performed this for seven, fourteen, twenty-one, or as many days as possible, finally, on a night of an inauspicious planet, constellation, or time, one should fashion an effigy of the target as before, place it upon the altar, and perform the application of summoning as much as one is able.
Then, taking up the arrows and again smearing the hands with blood, recite the secret mantra of the phramenma (sorceresses). Act as if running in the four directions and shoot arrows at the effigy from the four directions. Then, collect those arrows and the effigy; grind the effigy into powder and mix it with blood and the torma offering. Remove the arrowheads and place them in the mouths of the e (triangular pits). Set the arrows aside separately, as they may be used for future needs.
Then, taking those substances, go to the location of the target or toward that direction. First, place white mustard seeds made from human hair inside a mechanical device (yantra) and, while reciting the wrathful mantra, hurl it. Visualize that it falls upon the target's location like a blazing meteoric vajra, pulverizing and incinerating the place along with the target into dust.
Then, using the mechanical device, hurl the poison-filled e-mouth along with the arrowheads. Recite the poison mantra and the phramenma mantra as before. Visualize that the target is struck by the poison and that the phramenma follow and pursue them.
Then, recite the poison mantra and the mamo mantra over the blood as before and scatter it with a human skull. Visualize that the mamos follow the trail of blood mixed with various poisons, carrying various diseases and mounting their respective mounts to run and pursue.
Then, by scattering the torma, visualize that it spreads in all directions like a mist, becoming utterly malevolent and beyond any possibility of restoration.
Regarding such a ritual application, the field-protectors, path-guardians, and non-human spirits who roam those directions will be displeased; therefore, one should issue a proper command and cast [the substances] forth. If any remaining substances, such as white mustard seeds, are left upon the maṇḍala, it is inauspicious; thus, one should sweep them away cleanly and first pour them into the blood and the torma offering. One should also wash the ground with water mixed with milk while reciting the essence mantra of Buddhalocanā. Having thoroughly bathed oneself, one should protect the site, for if others enter that place, they may be slowly affected [by the power of the rite]. This is the general ritual application; if desired, any individual [specific application] may also be employed. If there are mamo or phramenma spirits of a type that one finds personally agreeable, one should apply this ritual by reciting their respective essence mantras—whether one, two, three, or more—as desired, while suppressing them with the wrathful mantras. This ritual will achieve its purpose just as it strikes the target. Even if it is not accomplished in a single instance, it is a ritual of persistent intent as described before. This concludes the teaching on the methods for subduing the malevolent through the applications of anointing, scattering, and casting.
Next, the rituals for withering and burning the malevolent shall also be explained. Regarding that, the ritual for withering in brief is as follows: Having performed the approach to the vajra maṇḍala, one should constantly perform the torma activities for all the Vajraḍākinīs.
One should fill the effigy of the target with all substances that are hot, such as poisons. Having dried it over a charnel ground fire, while reciting the secret mantra of the wrathful deity, one should press down with the left foot and burn the entire body with a blazing vajra. One should also invoke the Vajraḍākinīs. If one meditates in this way constantly, the target will be dried up according to one's desire.
Regarding the ritual for drying the target: first, one should meditate on the vajra maṇḍala exactly as it is and perform the proper approach to the root mantra. One should also constantly offer torma to the Vajraḍākinīs. The manner of offering torma to the ḍākinīs is as follows: first, generate a four-petaled lotus from the syllable va. In its center, meditate on Śrī Yamāntaka. In front of him and on the four petals, from the syllables ḍi in blue, white, yellow, red, and green, visualize the five great Vajraḍākinīs. They have emaciated forms with vajra beaks, and by sucking the blood of the targets, they cause their bodies to wither. In their first right hands, they hold a vajra, a wheel, a jewel, a lotus, and a sword; in their lower right hands, they hold flaying knives. In their first left hands, they hold the targets, and in their lower left hands, they hold bowls. Having visualized them in this way and consecrated the torma, one should then join the palms and bind the two index fingers in a knot, touching the tips of the middle fingers and thumbs, while extending the remaining fingers like rays of light. This is—
This is the mudrā for summoning the glorious Vajraḍākas and Ḍākinīs and exhorting them to their activities. One should circle it three times in the manner of a wheel at the forehead and, having placed it there, summon the maṇḍala of the Ḍākinīs with this secret mantra and present the offering cake (bali).
OṂ ŚRĪ YAMĀNTAKA ĀKARṢAYA ĀKARṢAYA PRAVEŚAYA PRAVEŚAYA BANDHAYA BANDHAYA TOṢAYA TOṢAYA VAJRAḌĀKINĪNĀṂ HṚDAYA HŪṂ PHAṬ.
OṂ VAJRAḌĀKINĪ PRATĪCCHA MAMA BALIṂ HŪṂ PHAṬ.
OṂ BUDDHAḌĀKINĪ PRATĪCCHA MAMA BALIṂ HŪṂ PHAṬ.
OṂ RATNAḌĀKINĪ PRATĪCCHA MAMA BALIṂ HŪṂ PHAṬ.
OṂ PADMAḌĀKINĪ PRATĪCCHA MAMA BALIṂ HŪṂ PHAṬ.
OṂ VIŚVAḌĀKINĪ PRATĪCCHA MAMA BALIṂ HŪṂ PHAṬ.
Having recited these, one should first place it on one's own tongue with the "lotus-hand" gesture, and then imagine that the remainder satisfies the assembly of Ḍākinīs. This is not only for the purpose of parching [the enemy], but there is no fault in applying it wherever appropriate.
Then, when engaging in the activity of parching: having fashioned an image from whatever is available, such as the footprints or filth of the target, fill its interior completely with hot substances such as poison, mustard seeds, and salt. Having inscribed the name [of the target], strike it with white mustard seeds empowered by the secret mantra of the Wrathful One, and press it down with the left foot. One should also exhort the Vajraḍākinī. Then, place it upon a blazing fire in a charnel ground, recite the secret mantra over the white mustard seeds, and continue the exhortation.
Furthermore, the blazing vajra of white mustard seeds shall fill all the root locations, drying them up, and the vajra-beaks of the ḍākinīs shall also suck out the blood, causing it to wither. Then, the ritual of burning shall be explained thoroughly and well: having gone to a charnel ground or similar place, into a blazing charnel ground fire, if one who is malicious and wicked burns the object of practice, it will be ruined. Regarding that, the ritual of burning shall be explained here: first, having properly performed the preliminary service ritual, one then applies it to the activity; or, on the eighth or fourteenth day of the dark fortnight, one goes to a place such as a charnel ground. There, having fashioned a triangular hearth, one kindles a fire with poisonous wood and wood from a charnel ground. Possessing the ascetic observance of the deity and facing the southern direction, one should begin the fire-offering activity with a mind of intense agitation. Regarding that, the effigy of the object of practice should be fashioned from the previously mentioned substances according to the ritual and placed before oneself together with weapons. Furthermore, one should prepare an argha of "great red" [blood] mixed with alcohol, as well as divine food, torma, incense, and lamps, all containing "great flesh" [human flesh]; flowers and ointments should also be prepared with "great blood." Moreover, one should arrange whatever is available, such as the five nectars and the five meats. Then, the mantrin himself should smear his body with the five nectars, put on fragrant garments, and face the southern direction.
On the eighth or fourteenth day of the dark fortnight, at midnight, one should begin the fire ritual (homa). First, generate oneself as the yoga of one’s own deity as before. Then, in the center of the hearth, from a black syllable RAṂ, visualize the fire god (Agni) upon a triangular fire-lotus, in whatever form is pleasing. Alternatively, visualize him in the attire of a sage, without ornaments, holding a rosary and a staff in his hands like those of a human, and a water-pot (kamaṇḍalu) and a gesture of supreme generosity (varada-mudrā), appearing extremely wrathful and agitated.
Then, reciting: OṂ KRODHA AGNAYE MAHARṢI MAHĀBHŪTA PRATĪCCHA JAḤ HŪṂ BAṂ HOḤ SAMAYA STVAṂ, and scattering flowers into the hearth, a wisdom deity (jñāna-deva) who accords with one’s intention will arrive; one should then become non-dual with that very deity.
Next, for the various offerings, prefix each with OṂ and follow with MAHĀPŪJA SPHARAṆA SAMAYE HŪṂ, and present them with the gesture of supreme generosity. Then, having visualized the King of Wrathful Deities (krodharāja) there, one should invite him using either the previously mentioned mantra, any secret mantra (mantra) taught in other ritual manuals (kalpa), or the root secret mantra itself. Then, with that same root secret mantra, one should present all the offerings, such as the water for the feet (argha) and so forth.
Then, through the application of summoning the object of accomplishment, one should summon them and dissolve them into the image. Furthermore, this should be done through the cultivation of one’s own meditative absorption (samādhi) according to the ritual application.
Those spirits who delight in the Buddha and possess supernormal knowledge and miraculous powers should be exhorted by means of the wheel of the command and the samaya. Likewise, one should perform the summoning and other rites through the application of exhorting those worldly and transcendent deities whom one has personally propitiated. This method should be applied to any [target]. The wheel of the command and the samaya should be understood from the context itself. Then, one should cut those effigies from the feet upward and burn them with the root mantra as many times as possible—hundred or thousand times. Then, having requested the deities to depart, one should collect the ashes and carry them to the abodes of those spirits who afflict living beings with diseases of fire; by doing so, the targets will be seized by diseases of fire and destroyed. In that regard, the secret mantra is: following the root mantra, "Amukam daha daha, paca paca, māraya māraya phaṭ phaṭ." This concludes the instruction on the ritual for withering and burning the target.
Next, I shall explain the rituals for destroying the entire body. Having properly performed the preliminary propitiation ritual with the vajra-club and the pestle, one should also undertake the practice. Then, when applying the ritual activity, one should well fashion an effigy of the target. Having likewise summoned, inserted, and bound [the spirit], if one destroys it like dust with the vajra-club and so forth, they will quickly be ruined. In that regard, the ritual for completely destroying the target is: first, with a club or...
Having properly prepared a vajra, a pestle, a vajra-hammer, or the like, and placed them upon a maṇḍala, one should perform the preliminary service and the ritual of accomplishment according to one’s vow before the meditation, offerings, and recitation. Then, when one wishes to engage in the activity, one should fashion an image of the target exactly as it is and summon it according to the ritual. Following the rites of summoning, entering, binding, and subjugating, one should strike the image with weapons such as a club until it is reduced to dust, while reciting the root mantra along with the exhortation.
Regarding the exhortation: for clubs, one should exhort with "HANA HANA DANTENA CŪRṆAYA [Name] PHAṬ PHAṬ." For vajras, one says "HANA HANA VAJREṆA [Name] HŪṂ PHAṬ." For pestles, one says "MUSALENA CŪRṆAYA [Name] PHAṬ PHAṬ." For vajra-hammers, one should say "ĀKOṬAYA MUṄGARĀKOṬAYA [Name] PHAṬ PHAṬ." Reciting any of these after the root mantra is the secret mantra for total destruction. This concludes the teaching on subduing malevolent beings through the ritual of total bodily destruction.
Now, the ritual for those afflicted by sorcery (kṛtyā) shall also be explained in its specific details:
A ball of thread, twisted together from white and black strands,
Smeared with poison and blood, should be placed upon a triangular maṇḍala.
The spirits known as sorcerers (kṛtyā), who assume the forms of women and men, [are to be summoned].
Summon them with mantras and dissolve them into that. Also, always offer the torma. When signs arise, whatever is bound by that—namely, the name, form, and so forth, which have been joined together—is what is called a "sorcery" (byad). These will be seized by the spirits of the [specific] family.
Regarding the ritual for being struck by sorcery here: because others are incited and sent as curses, they come to seize others. In particular, there is a class of spirits called "sorcery" that takes the form of men and women; having entered into inauspicious threads, they seize others. Through the application of inciting these, one will be possessed by the spirit called "sorcery."
The application for this is as follows: a yogi who has previously performed the service (sevā) should take black and white wool and twist them together into a thread the thickness of a barley grain's neck, about three srang in weight. Having written the expanded secret mantra on birch bark or paper, soak that thread in poison and blood, and having made the secret mantra the core, wrap it around it. Then, place it upon a triangular maṇḍala made of charcoal.
Then, possessing the yoga of oneself as the deity, perform the offerings. Then, in front, meditate upon a wind maṇḍala arising from yaṃ, upon which is a wheel with a hook. By inciting it with the secret mantra, light rays corresponding to that are emitted from it.
By those rays of light, one should summon from the ten directions the mamo known as byad-ma, who have the appearance of women, are black in color, and hold bundles of colored thread in their hands; as well as other spirits known as byad, who are of various colors and hold bundles of colored thread. These should be summoned and made to dissolve into the bundles of colored thread.
Then, when one wishes to conclude the recitation, one should offer an torma to those spirits and say: "By the command of the Blessed One, you spirits known as byad, remain firmly here! Accept this torma of mine and be joyful! Accomplish well the activities I desire!"
In that manner, having acted according to one's ability, if at any time—in a dream or through the perception of oneself or others—one sees that malevolent creatures have entered [the effigy], or if other extraordinary appearances occur, then one should fashion an effigy of the target as before and properly perform the application of summoning. Then, having completely wrapped that effigy in the manner of a net with that thread, one should bury it in the target's village, street, gate, or on the path leading there. By this, even if one applies various methods of mind-altering, distracting, or sending forth curses, there is no fault.
The mantra is: following the root mantra, sarva karkoṭa ākarṣaya ākarṣaya praveśaya praveśaya bandhaya bandhaya toṣaya toṣaya phaṭ phaṭ. With this, the spirits known as byad should be made to enter the bundles of colored thread. Then, the secret mantra for binding the effigy is:
After the root mantra, one should recite: bhyaḥ bhyaḥ sarvakākhorda amukaṃ gṛhṇa mi phaṭ phaṭ. By means of this ritual, whoever is properly invoked will be seized by the sorcery. This concludes the teaching on the ritual for seizing the target with sorcery from the ritual for subduing the malevolent.
Next, I shall thoroughly explain the application of the wheel, known as the "Wheel Application," which is the supreme of all applications for accomplishing activities and which destroys the malevolent through agitation and intoxication. One should understand the divisions of the wheel through various types of activities: from the root and branch mantras, there are the general and specific wheels, the joined and the separated, and the mutual joining of the essences.
Regarding the wheel of the root mantra, it is explained as being extensive, middling, or concise, consisting of thirty-two syllables, seventeen syllables, or five syllables. Among these, the extensive wheel is divided by the Brahma-lines and so forth; having demarcated the cardinal and intermediate directions with lines and drawn four successive circles, it shall consist of twenty-four squares together with a central hub. By forming four wheels in the four corners, there will be thirty-two squares. First, in the southern portion, one should generate and place two ya syllables on both sides of the Brahma-line. Then, in the second circle, one should place two ma syllables in the center. Then, in the third circle, one should place two ra syllables joined together.
By that, it becomes like a wheel. Likewise, in the western direction, first generate two As, and in the second, write two Mes in the center. In the third, the two Dos should be joined. Then, in the northern direction, first write Ya and in the second Da, to be written as before. In the third, the syllable Yo should also be written as before. In the eastern direction likewise, first Ya, second Kṣe, and in the third Ya should also be written as before. At the tip of the wheel in the southwest corner, place the syllables Ja and Sa joined together. Likewise, at the tip in the northwest, the syllables Ru and Na should be placed. At the tip of the wheel in the northeast, the syllables Ni and Rā should be placed in the same way. Likewise, at the tip in the southeast, the syllable Ccha should be written. In the inner corner of the southwest, based on the portion of the hub, between the two Yas, the incantatory words that cause it to revolve should be written in a manner like a spiraling outward. Likewise, in the northwest, between the two Yas, the incantatory words for the emergence of blood should be written in a manner like a spiraling outward. Likewise, in the northeast, the incantatory words for causing fainting should be written in a manner like a spiraling outward. Likewise, in the southeast, write the incantatory words for killing. From the upper south to the lower west, along the paths of the revolving syllables, the color of the path should be written like the color of mist. Having circled outward from the center, from the upper west to the lower north—
Draw a path resembling blood. From the upper north to the lower east, on the paths of the revolving syllables, draw them yellow like clouds. From the upper east to the lower south, on the paths of the revolving syllables, draw them black with charnel ground charcoal. It is explained that it is also acceptable to draw the vowels and the letters of the names in the manner of a wheel on the outside; even if they are not drawn, there is no fault. The base should be made of charnel ground cloth. One should prepare the ink by soaking the cloth in poison, blood, mustard seed, the juice of the so-called "golden tree," and charnel ground charcoal. Write with a pen made of human bone, iron, or the base of a feather. One may make them as a pair or individually, whichever one prefers. If one makes them individually, they should be inserted into the heart of the target. Alternatively, the target should be properly inserted into the center of the wheel. If one wishes to make them as a pair, the target should be inserted into the center of the wheel. Having joined them with a skull, they should also be placed within the belly of the Destroyer. This is the detailed explanation of the root wheel. Regarding this, the so-called "Application of the Wheel" is the supreme of all applications by way of the complete perfection of all powers and potencies; it is the primary method for subduing the wicked who are agitated and insane, praised in the Mañjuśrī-kalpa texts, not taught in other kalpas, and more secret than the secret.
This activity maṇḍala, which is taught as being identical to the body of the Blessed One Yamāntaka himself, is of two types: the general maṇḍala and the specific maṇḍala. The specific maṇḍala should be understood as having two aspects: the root maṇḍala and the branch maṇḍala. Furthermore, the branch maṇḍala itself consists of the heart maṇḍala, the face maṇḍala, the armor maṇḍala, and the weapon maṇḍala. When these are not mixed with other respective maṇḍalas, they are called specific maṇḍalas. A maṇḍala that possesses both the root and the branches in combination is called a general maṇḍala.
In this context, beginning with the root maṇḍala which belongs to the category of the specific maṇḍala, and from among the detailed and the medium-length presentations, I shall first explain what is called the "detailed presentation of the root maṇḍala."
First, the mantra practitioner should meditate upon himself as the vajra maṇḍala exactly as it is, perform the offerings, and properly recite the root secret mantra. Once his own commitments are fulfilled, if he wishes to apply himself to the activity of subduing the malevolent through the detailed root maṇḍala, he should go to a place such as a charnel ground on the eighth or fourteenth day of the dark fortnight. There, he should take a cloth from a charnel ground and smear it with a mixture of poison, blood, mustard seeds, black salt, the sap of the neem tree, the sap of the tree called kaṇaka, and charcoal from a charnel ground.
Using ink made primarily of charcoal from a charnel ground, and a pen made from human bone, iron, or the quills of birds such as crows and owls that delight in flesh—or any such material—one should write in a state of agitation while facing south, through the yoga of Yamāntaka.
First, strike the Brahmā-lines. Then, strike the corner-lines, which will divide the directions into eight parts. Next, draw four concentric circles. Taking the first circle as the central hub, one should establish the corner-lines and then largely complete the Brahmā-lines. The remaining three circles will consist of twenty-four squares. Outside of that, draw lines from the Brahmā-lines to the four corners; at the four corners, one should fashion them in the manner of a four-spoked wheel. By dividing each of these with the corner-lines into two, they become eight, making thirty-two in total.
Regarding the arrangement of the syllables: in the first circle, in all four directions, one should write the syllable ya on both the right and left sides of the Brahmā-lines. These should be projected outward from the side of the Brahmā-lines and written in the corner facing the center of the base of the corner-line. Then, in the second circle toward the south, one should write the syllable ma in the center of each of the two squares. On the outer circle, on the corners outside the side of the Brahmā-lines, one should write two ra syllables in a continuous, eye-like fashion. By this, it becomes the form of a wheel, taking on a triangular shape.
Furthermore, the two letters Ya are like the feet of a person with legs spread wide. The two letters Ma are like the shoulders. The two letters Ra are like the eyes. Then, having stretched the object of the rite upon the spokes of the wheel, one drives in the nails of the letters; it will then rotate violently, revolving both in the general path and in the specific paths. There, in all directions, the letters of the first sequence will act like nails driven into the two corners of the base of the wheel where the feet of the object are located. The letters of the second sequence will act like nails driven into the center of the wheel where the arms of the object are located. The letters of the third sequence will act like nails driven into the tips of the wheel where the eyes of the object are located. The letters of the intermediate points will cause them to revolve in three ways, without remaining stationary even for a moment. What are those three ways? They are: revolving of itself, entering the revolving of the path, and entering the excessive revolving of the path. In that regard, the letters of the first sequence are exclusively the letter Ya in all directions. The letters of the second sequence are two Mas in the south, two Mes in the west, two Das in the north, and two Kṣes in the east. The letters of the third sequence are two Ras in the south, two Dos in the west, two Yos in the north, and two Yas in the east. At the tips of the four wheels of the four corners:
Regarding the writing of pairs of syllables joined together on both the right and left sides of the lines: in the southwest, write jā and sa; in the northwest, write ru and na; in the northeast, write ni and ra; and in the southeast, write ccha and ni.
In the center of the four corners, at the hub, one should write the mantra of exhortation in a manner that spirals outward, circling between ya and ya. By writing the heads of the syllables toward the sides of the corner lines, they will form an outward spiral. First, having written yama rājā sa do me ya circling from the upper south to the lower west, one should then write the mantra amukaṃ bhrāmayaṃ kuru hūṃ phaṭ with its head facing the center, spiraling outward from the lower west to the upper west. This is the exhortation known as "causing to revolve."
Next, having written yame do ru ṇa yo da ya circling from the upper west to the lower north, one should write amukaṃ rakta tsarpa ya hūṃ phaṭ as before, with the head facing the center, circling back toward the upper north.
Next, having written ya da yo ni ra ya kṣe ya circling from the upper north to the lower east, one should write amukaṃ mūrcchaya va hūṃ phaṭ as before, spiraling from the lower east to the upper east.
Next, having written yakṣe ya ccha ni rā ma ya circling from the upper east to the lower south in the manner of a wheel, one should write amukaṃ māraya hūṃ phaṭ as before, spiraling toward the upper south.
The external boundary syllables and the internal incantatory words are the seed syllables and the words of excellent incitement that impel the four activities. Regarding those, by the first, [the victim] is brought under control and becomes intoxicated. By the second, blood is drawn from the seat of life. By the third, mindfulness is utterly impaired, and having fainted, life is on the verge of being exhausted. By the fourth, life is exhausted and death occurs. Thus, by circling the vowels and the letters of the name in the manner of a wheel on the exterior of the well-drawn wheel, it will also be blessed.
If one wishes to join such a wheel in a "mouth-to-mouth" union, one should join the two—drawn in both regular and reverse order—and place them inside a human skull. Then, possessing the yoga of the deity, one should press it with the left foot and perform the practice of reciting the secret mantra. Alternatively, one may bury it in a charnel ground and incite the secret mantra. Or, one may place it upon a mandala, apply the secret mantra, and subsequently bury it in a charnel ground or similar location. Alternatively, one may fashion an image of Yama from the earth of an anthill, place [the wheel] in its belly, and bury it in a charnel ground or similar location.
If one does not wish to perform the mouth-to-mouth union, one should make a single wheel, place it in the heart of the target, and perform the burial and so forth as before. Alternatively, one may place the target in the center of the wheel and perform the burial and so forth as before. Furthermore, the practice of reciting the secret mantra is of two types:
One should apply the respective mantras to each of the four days according to the invocation verses. Following the recitation of the root secret mantra exactly as it is, one should recite it together with the invocation: "So-and-so, māraya phaṭ phaṭ!"
Regarding the ritual procedure for engaging in the recitation, it is as follows: First, having properly performed the wheel ritual as previously described, if one does not wish to fashion an image of Yama, one should draw that very wheel as being contained within the belly of Yama. If one does wish to fashion an image, there is no fault in drawing it in this way. If one wishes to make them in union, one should draw one in the manner of Yama’s consort.
Then, seek out two human skulls. As for the lower skull, it should be that of an inauspicious woman. On its back, draw a crossed vajra; inside, in the center of a wind maṇḍala, draw an eight-petaled lotus. Upon that, write the name and clan of the woman herself, the heart mantra of Yama’s consort, and the heart mantra for the descent: oṃ vajrāveśa a a. As for the upper skull, it should be that of a black servant. Inside, in the center, draw a fire maṇḍala. On its exterior, write the name and clan of that very man, and write the heart mantra of Yama interspersed with the name. On the back of that skull, draw Mount Meru together with the seven mountain ranges, adorned with eight spokes, and depict it being pressed down by a great golden foundation. Above that, draw it being pressed down by a crossed vajra.
Place those two wheels inside the two skull-cups with the heads of the letters facing the forehead, join them together, and wrap them with white and black threads. Leave a small opening and, having smeared the remaining gaps with blood, earth, and so forth, make them invisible. Then, place it in a location such as a maṇḍala and arrange the offering materials and torma cakes as previously described, according to what is available.
Then, the mantrin himself should wear black garments smeared with blood, or likewise smeared with human excrement, or smeared with charcoal or ash from a charnel ground. With his hair disheveled, he should sit upon a corpse-seat, a fire-maṇḍala, or a viśvavajra-seat, in the vajra-paryaṅka posture, or with the right leg extended, or the left leg extended, or in any of the fierce postures of a great wrathful deity. First, having performed the meditation on the vajra-maṇḍala as previously described, he should properly perform the ritual of offering and presenting the torma to the Blessed One Yamāntaka and his retinue.
Then, if he or his supreme spiritual companions see non-human beings and possess the power not to be terrified by them, and if unwanted obstructing spirits should appear, they must be able to throw white mustard seeds and rosaries at them and be able to threaten them with a sword. Even if such beings approach, they must be able to strike them with a sword. Furthermore, if they see those who are favorable, they should offer argha water and torma, and speak words of encouragement, saying, "Welcome!"
"Now, stay here and perform the deeds that bring me joy!"—thus one is able to command them. Possessing such companions, one places before them excellent food, torma offerings, arghya water of beer, and arghya water mixed with blood and beer. One should place a full handful of high-quality yellow mustard seeds in the left lap of the supreme practice companion. A rosary should be fastened to their left hand, and a sword should be placed in their right hand. The mantrin himself, holding a club or a vajra in his right hand and raising it, with his left hand extended in the threatening gesture (tarjanī), should maintain the divine pride (devatā-ahaṃkāra) and meditate on the palace of skulls. Within that, from a greenish-red syllable nṛ, he should meditate on a greenish-red woman; and from a dark-green syllable nṛ, he should meditate on a dark-green man. Then, reciting the root mantra followed by the mantra: "Summon such-and-such a woman and such-and-such a man! Ākarṣaya jaḥ!", and by repeatedly performing the meditative absorption (samādhi) endowed with the ritual of summoning as previously described, the man and woman who are the masters of those very skulls will arrive. They will appear as emanated bodies capable of benefiting or harming others, possessing the characteristics of a vetāla spirit, inseparable from a host of obstructing forces (vighna). When they have thus appeared, holding the arghya of beer in his hand, he should say: "Friends, you have come well! Take this arghya and torma, and stay in this palace!"
"This is the nature of your body and your dwelling; I shall also provide you with a residence and enjoyments. Perform my necessary tasks," he should command. Then, through the opening of the skull, one should sprinkle a little liquor, pour in a portion of the first-fruits of the food, and also place precious gems and pieces of silk or other fine fabrics inside. The remaining substances should be poured into a nearby vessel.
If such a ritual is performed three or seven times and the [spirits] are seen to appear and come again and again, then one should summon Yama together with his wife into the form of the previous malevolent spirit. Possessing the meditative absorption of the deity, one should recite the root mantra followed by the mantra: yama-puruṣa-trica ākarṣaya jaḥ. By performing the ritual of summoning in the previous manner, Yama, who is black in color and holds a club in his hand, and Yama’s wife, who holds a noose and a sword in her hands, are summoned. One should visualize that the wife of Yama dissolves into the woman residing inside the palace, and Yama himself dissolves into the man, and thus perform the ritual of summoning.
When the forms described appear to oneself or others, or when a black man of immense stature or a black woman with matted hair and a gaping mouth appears to oneself or others, one should speak to them as follows. Holding an argha offering of blood and liquor in the hand and sprinkling a little, one says: "Friends, you have come well!"
"Accept these argha and offerings I have presented and remain here. This is your dwelling and the nature of your body; while you continue to enjoy your own abode and great wealth without decline, please accept these offerings I have presented and fulfill even my minor needs." Having thus commanded, one should pour a small portion of the first offerings into the skull-cup as before, and offer the remainder into a vessel nearby as previously described.
When this has appeared for about three times, one should again perform the application for summoning the object of practice. Endowed with the deity yoga, one should recite the root mantra followed by the mantra: "So-and-so ākarṣaya jaḥ." By performing the summoning application as before, one should visualize that the object of practice is summoned and enters into the skull-cup.
By performing such an application again and again, once the object of practice is summoned and appears to oneself or another as having come into the skull-cup or its vicinity, one should command them as follows: "Great Yama, together with your retinue, please take heed! By the command of the Blessed One Yamāntaka, this person named so-and-so has been entrusted to you as your portion of food. Seize them this very moment! If you do not seize them, you will have transgressed the command of the Blessed One and your own word will be impaired. Therefore, accomplish this well!"
When this has appeared for three times, one should properly seal that door.
There, having drawn a crossed vajra, one should apply the secret mantra. Furthermore, if the practitioner possesses the "warmth" of realization, the activity will be accomplished by applying it for four days. In that regard, the application for the four days consists of the mantras endowed with the exhortatory words for "causing to circle," "drawing out blood," "causing to faint," and "killing," as previously taught; by applying them individually for each of the four days, they will be accomplished.
If those who have not attained the warmth wish to apply the practice for four days, they should do so accordingly. Finally, having gone to a place such as a charnel ground, they should perform the stable application of entrusting [the victim] to Yama, conceal it well, and subsequently continue to exhort the secret mantra.
If those who have not attained the warmth do not wish to apply it for exactly four days, they should prepare a triangular mandala of blood and place the skull-cup upon it. Each day, they should summon the male and female lords of the skull-cup, and likewise summon the male and female Yamas as before. Having properly offered the argha water and the torma, they should also summon the victim as before. Having performed the application of entrusting it well in that manner, they should subsequently recite the thirty-two syllable secret mantra followed by "So-and-so māraya phaṭ phaṭ" as much as they are able. This should be done every day at noon and midnight without interruption until the activity is accomplished.
If one is unable to do so, one should perform the rite of entrustment in a place such as a charnel ground, burying it well and leaving it there. Then, when the activity has been successfully accomplished, one should extract those [substances] from there, wash them with milk while reciting the secret mantra of Amṛtakuṇḍalī or Buddhalocanā, and release them after requesting forbearance. If the activity is still not accomplished even after doing so, the mantrin should meditate on the wheel of the command and the samaya, press that skull-cup with the left foot, and while reciting the root mantra followed by tathāgata-ājñāpayati svāhā, one should, with a highly agitated mind, exhort and command the wheel of the command and the samaya exactly as previously described. Then the activity will be accomplished.
This is the method of suppressing Yama and the Skull-Bearers by means of the wheel of the samaya. At that time, one should dig a triangular pit in the center of the maṇḍala, large enough to hold a skull-cup. Inside it, one should pour in blazing poisonous fire together with smoke, place the skull-cup on top of it, and then tread upon it, applying the procedure as before. By this, those obstructors are suppressed from above by the wheel of the command and the samaya, and fumigated from below by the poisonous fire; unable to endure this, they become agitated and will swiftly seize the object of the rite. Through its power, the activity will be accomplished. Once accomplished, one should wash [the substances] with milk as before and perform a peaceful fire offering (śānti-homa) for those obstructing spirits for twenty-one days. If one does not do so, they will return to harm the practitioner.
This concludes the teaching on the "Wheel of Expanded Roots" from the "Partial Wheel." Now, the medium-length teaching on that Root Wheel shall be explained. A wheel with twelve spokes and a central hub containing nine squares should be drawn on a cloth from a charnel ground. The other rituals are to be understood here in the same manner as before. The syllable YA should be written in the central square. The syllable KṢE is in the east, the syllable MA is in the south, the syllable ME is written in the west, and the syllable DA is written in the north. Having taken the name of the person to be accomplished, and having pressed it with HŪṂ and PHAṬ, these should be written in the four corners together with the words of exhortation. In the spaces between the spokes of the wheel, the syllables YA-C-C-HA-NI-RA should be properly written, starting from the east. Following those syllables, JA-SA-DO-RU should be written. Following that, the four syllables ṆA-YO-NI-RĀ should be properly arranged. It is also acceptable to write a garland of syllables around the outer perimeter. Once it has been drawn as desired, all remaining rituals should be performed just as previously described. Alternatively, one may make a wheel with sixteen squares and arrange the syllables as before. The garland of syllables or the words of exhortation should be written either inside or around the perimeter as desired. The other rituals are to be understood here in the same manner as before.
Regarding that, a mantrin who wishes to apply the rite by means of what is called the "medium presentation of the root wheel" should first draw the wheel upon a cloth from a charnel ground according to the previously described ritual. On the hub of the twelve-spoked wheel, one should make a nine-square grid and write the syllable ya in the central square. Within that or around its perimeter, one should write the words of exhortation, constricting them with hūṃ and phaṭ; here, one should write in the manner of a wheel: hūṃ [name] māraya phaṭ phaṭ. The same exhortation should also be written in the four intermediate directions. In the squares of the cardinal directions and the squares of the wheel, the syllables should be written as they are elaborated in the verses. Around the outer perimeter, it is also acceptable to write the garland of vowels and names, as well as the words of exhortation, though it is also acceptable if they are not written. Having written it with ink and so forth, just as described in the extensive ritual, if one wishes to make it a "union" (sandhi), one should write it in both regular and reverse order, join them together, and place them inside a skull-cup union and so forth, applying the procedure here just as it was taught in the extensive section. If one wishes to use the wheel alone, the other ritual should be performed in the same way. If the mantrin has little diligence and is unable to apply the many rituals, then without the application for summoning the Skull-Bearer and Yama, one should perform the application for summoning the target alone and apply the secret mantra.
Finally, if one performs the application of entrusting [the target] to the messengers of Yama in a place such as a charnel ground, the activity will be accomplished by these rituals alone. Furthermore, it is also appropriate to perform the rituals as previously described for the sixteen-square wheel, or the seventeen-syllable wheels taught in other tantras; one should accomplish [the practice] through those ritual methods. This concludes the presentation of the medium root wheel from the Limited Wheel.
Next, I shall explain the concise presentation of the root maṇḍala itself:
On a cloth from a charnel ground, the wise one
Should write "Yama-meda-kṣe,"
Starting from the center and the south.
On the inner or outer perimeter,
The words of exhortation should likewise be written.
The sequence of syllables should also be understood
By the learned one in the same manner as before.
Alternatively, on a nine-square grid,
It should be written as previously described.
In this context, for one who wishes to apply this concise root maṇḍala: on a four-spoked wheel or a nine-square wheel, one should write only the five syllables "Yama-meda-kṣe." In the four corners of the nine-square grid, or on the four points of the wheel's spokes, one should write "So-and-so māraya" between "Hūṃ" and "Phaṭ." One should write them in the center and around the perimeter in that same way. It is also acceptable to write them as a string of syllables; having written them well in that manner, one should apply them according to the other rituals previously described.
Thus, these extensive and concise wheels are distinguished merely by the manner in which the wheels are drawn; however, it should be understood that the methods for reciting the secret mantras and the remaining rituals are without distinction. The concise presentation of the root wheel has been extracted from the partial wheels, and the complete exposition of the root wheel is finished. Now, I shall here briefly collect the instructions on what are known as the "branch wheels" as they are taught in the various treatises.
First, the "essence wheel" shall be explained. Regardless of how many syllables the essence mantras may have, if they consist of an even number of syllables, one should construct a wheel with spokes equal in number to the syllables. The first syllable is to be written in the central hub. The syllables should also be written in their entirety upon the spokes. Within the hub and on the outer perimeter, the syllables of the exhortation should be written as before. Other rituals are to be applied according to the root wheel. Specifically, the mantra to be recited is the essence mantra itself; one should perform the approach retreat well, and when engaging in the activity, one should recite that very essence mantra together with the exhortation. For these, the four-day application is not required; it should be understood that the four-day application is taught only for the thirty-two-syllable mantra. Alternatively, all branch wheels may be made with sixteen spokes, and one should write the respective secret mantras and the exhortation mantras in alternation.
Regarding that, the "wheel of the face" refers to the wheel upon which the secret mantra of the face is arranged. This involves arranging the secret mantra oṃ hrīḥ ṣṭrīḥ vikṛtānana hūṃ phaṭ like a heart-wheel and performing the recitation; applying that very mantra to its specific activity is called the "wheel of the face." Furthermore, the weapon mantras and so forth should be applied in the same manner. This explains the respective functions of the wheels, and it should be understood in the same way for others as well. This concludes the explanation of the characteristics of the condensed limb-wheels.
The "limited wheels" have been explained in brief. Now, the ritual of the general wheel will be explained here. A skilled practitioner, having smeared a cloth from a charnel ground with poison and the like, should draw three concentric circles. In the first, one should make a nine-square grid; likewise, in the second, twelve squares; and in the third circle, one should carefully draw sixteen squares. In the first and second [circles], the seventeen syllables should be carefully written as previously described. Likewise, in the four corners, one should write the incantatory words of the mantra to suppress [the enemy]. In the sixteen squares of the outermost circle, one should write the limb mantras as explained, interspersed with the secret mantra of incantation. Then, as previously described, all the rituals should be applied. This is the explanation of the general wheel for the ritual of subduing the malevolent. By these means alone, the application of the fierce wheel is condensed.
Through the fourfold perfection of power—
The blessing of emanation and of secret mantra,
The power of application, and likewise
That which is known as the assistance of others—
Because it is the supreme application of the wheels,
And because it completes the four activities of the ḍākinīs—
Sealing, bewildering, devouring, and
Restoring once again—it is therefore
The supreme application of the wheels.
Since it accomplishes simultaneously
Subjugation, suppression, bewildering, and
The destruction of others,
It is explained as the supreme application of the wheels
For the purpose of destroying the malevolent.
In this regard, whether it be a general wheel or a specific one, accomplishing activities through the application of the wheels is explained as the supreme application. Furthermore, it is explained as supreme because it completely perfects the four types of power for accomplishing activities. One should understand that these are also fully present in other applications.
Regarding that, the four types of power are: the blessing known as the power of emanation; the blessing known as the power of the words of truth of secret mantra; the blessing known as the power of applying substances and conduct according to the instructions; and the blessing of the power known as the assistance and companionship of others.
In that context, emanation is of four types: the emanation of primordial wisdom, the emanation of meditative absorption, the emanation of karma, and the emanation of mental engagement.
Regarding that, emanations of wisdom are those who, having attained wisdom, possess the power to perform activities of benefiting or subduing others through emanations. Emanations of meditative concentration are those who, having attained meditative equipoise, accomplish their own and others' tasks through various miraculous powers. Emanations of karma are those who, possessing miraculous powers obtained through birth by the force of karma, are able to act for the benefit of themselves and others. Emanations of mental engagement are those who, although they have not attained the miraculous powers of mastery like the three types of emanations, through one-pointed mental engagement alone, become the cause for benefiting or harming others, and various appearances that perform functions arise in the continuums of others; based on any of these four types of emanations, they become a basis that can be blessed by the remaining three types of blessings.
As for the power of the truth of secret mantra: those who have attained mastery over the excellence of blessings and have become particularly powerful, having blessed and established in the world collections of letters, names, and words, and likewise having blessed and established mudrās and meditative concentrations, any individual who recites and meditates upon them will obtain the special blessings of those objects. As for the power of application: by gathering and combining various substances and so forth, through the power of the respective nature of those things, and—
Through the power of the characteristics of the Word, blessings will arise, because in the relative truth, the phenomena of dependent origination appear without deception. As for the power of assistance by others, those who have attained mastery over the excellence of blessings will be pleased by offerings, recitations, fire rituals, and so forth; by being properly propitiated, they will act as assistants to the practitioner. In this way, through these four types of power, practitioners of mantra will accomplish their activities.
Regarding that, the four activities of the ḍākinīs are as follows: if any ḍākinīs wish to bring sentient beings under their control, they first seal them by means of gazing, touching, and so forth. Then, having impaired their faculties, they cause them to be deluded. Then, they devour them, yet if desired, they also restore them. Therefore, all these activities are perfected through the application of the wheel; for that reason, it is explained as supreme. Furthermore, because a single application is capable of simultaneously performing subjugation, deluding, afflicting, suppressing, separating from the deity, and destroying, it is taught that the application of the wheel is especially supreme for the activity of subduing the malevolent. These ritual methods of skillful means are a partial teaching on the methods for subduing the malevolent; for although secret mantras are like a precious wish-fulfilling jewel that completely accomplishes all needs, [they are also used for such purposes].
Whichever secret mantra was taught in relation to a particular basis, if that very mantra is applied to that specific purpose, it is praised as being established by the power of the essential nature of things. Therefore, since the root mantra here was taught in terms of the method for subduing the fierce māras of obstacles, it should likewise be applied here primarily to the method for subduing the malevolent. The seven types of ritual procedures for subduing the malevolent—such as piercing the vital points and completely pressing the key locations—are hereby complete.
Next, I shall clearly and thoroughly explain the ritual for exhorting all those who possess the samaya, including the Buddhas and their heirs, as well as the world with its gods, by means of the Wheel of the Word. One should meditate on the Victors and their heirs, together with their retinues, in all the realms of the four directions without exception. In the center of the Buddha-field, one should meditate on Akṣobhyavajra. At his heart, one should meditate on Mañjughoṣa, the Primordial Buddha. Within his heart, one should also meditate on oneself as the Wisdom Being Mañjughoṣa. His body is the color of precious lapis lazuli, and he holds the weapon of the wisdom sword. At the heart of the Wisdom Being, one should also meditate on the Wheel of the Word. This wheel, which resembles the blade of a sword, has thirty-two spokes and is adorned with the root mantra. Having meditated firmly in that way, light rays of syllables are emanated from it, pervading all the Buddha-fields in the ten directions.
One should utter these words to exhort the wheel of the command:
"By uniting myself with the body, speech, and mind,
May all buddhas listen to me!
I am the wisdom body of all the buddhas
Who reside in the three times.
Furthermore, I abide in the heart of the buddhas.
In the world-systems of the eastern direction,
Within immeasurable realms,
Is the body of the assembly of all buddhas,
The Great Vajra Realm, Vairocana.
The hundreds of millions of bodhisattvas
Who dwell in his retinue,
And the five hundred Vajradharas
Who run before them—
O Victors and your retinues, listen to me!
The gods, sages, Yamas,
Rākṣasas, nāgas, vidyādharas,
Yakṣas, bhūtas, and so forth,
All you beings who dwell on earth and in the sky,
Listen to me!
I am the glorious wielder of the sword,
The application of the wheel of the command.
By this wheel of the samaya-sword,
Whoever does not act according to the command,
And likewise does not abide by the samaya—
Even if they be buddhas arisen from body and speech,
They will undoubtedly be destroyed!"
OṂ SARVA TATHĀGATA ĀJÑĀPAYATI SVĀHĀ.
At the very moment of this exhortation,
The essence of the samaya of all the Victors and their heirs,
As well as all worldly beings who possess the samaya,
Emerging from their respective hearts,
Is gathered into the root mantra.
From their transformation into light,
The wheel of the samaya command arises—
A blazing wheel of swords.
With thirty-two peaks, endowed with the root mantra,
Extremely wrathful and fierce,
With a great sound and a crushing nature,
They revolve violently in the sky above each [direction],
Causing even the sky to crack and the earth to tremble everywhere.
They utter sounds and words that shake the buddha-fields:
"I am the wheel of samaya.
Together with the buddhas, bodhisattvas,
And likewise Vajradhara,
I am the wheel of samaya for the world including the gods.
Therefore, all you sons of the buddhas,
Come by the power of samaya!
In accordance with the command of Mañjuvajra,
Accomplish the deeds of a buddha!
All those in the world including the gods
Who possess the samaya,
Come by the power of samaya!
In accordance with the samaya of the youthful Mañjuśrī,
Accomplish the enlightened activities of a buddha!
You spirits who do not abide by the samaya,
Listen to me!
Hold the samaya of the youthful Mañjuśrī!
If you do not act according to the word of the Sugata,
And if you do not properly maintain the samaya,
I am the wheel of samaya,
A most terrible meteoric iron.
It will fall this very instant;
Having been reduced to ashes,
May you never be restored!"
Thus commanded by the wheel of samaya,
The Victors and their sons in the immeasurable worlds of the eastern direction,
Together with the world including the gods—
Whether they possess the samaya or not—
Having gathered from all sides, all the sons of the buddhas...
The body and speech vajras shall abide. Then Mañjuśrī, the wrathful king, also became the unbearable wrathful Mañjuśrī, Yamāntaka himself. The worldly beings endowed with samaya, having prostrated and joined their palms, requested: "Since we who possess the samaya shall assemble according to the samaya, what command do you give?" The elemental spirits who lack the samaya likewise joined their palms and said: "In accordance with the command of the wrathful Mañjuśrī, we wish to uphold the samaya. From this day forward, we shall abide according to your command, O Great Powerful One." Having heard that request, the yogin of the wrathful Mañjuśrī should offer prayers for the desired aims to all the Victors and their retinues, and exhort the vajra messengers to perform their respective activities. Thus, when the wheel of command for the eastern realm is complete, one should then turn the wheel of command for the southern world. The light rays of the wisdom wheel likewise radiate toward the southern direction. To the Victors and their retinues in the immeasurable realms of the southern direction, such as the great vajra earth of Ratnasambhava, one should exhort them as before. When that wheel of command for the southern direction is perfectly complete, one should exhort the western wheel. The light rays of the wisdom samaya likewise radiate toward the western direction, and to all the Victors and their retinues, such as the vajra Mount Meru of Amitābha, one should exhort them as before.
Then, those light rays of the samaya radiated toward the northern direction and likewise exhorted Vajradāna Amoghasiddhi and his retinue. Then, in this buddha-field, the Victors and their retinues having assembled, they all, in accordance with their former samayas, became the wisdom-vajra wrathful deities. Each of those wrathful deities was surrounded by many Vajradharas; each Vajradhara was in turn surrounded by many messengers and servants in the manner of commanders, blazing intensely and terrifying. They possessed vajra body hair, eyebrows, hair, limbs, and minor appendages, including vajra nails; all had extremely fearsome forms. They assumed the appearances and natures of yakṣas, rākṣasas, and Yama, as well as bhūtas, vetālas, and the like, in the forms of men and women. Some had the forms of fierce beasts and some the forms of savage animals. In their hands, they held clubs, swords, tridents, spears, and battle-axes; some held iron hooks, lassos, and likewise iron chains. They drank from skull cups filled with blood, some fresh and some dry. They brandished chisels, stakes, spears, and various knives. Some had teeth and lips that were blazing weapons; some had breath like meteoric iron, and others had breath like wind, bile, or phlegm, possessing foul odors. These vajra messengers, blazing intensely and terrifying, ride upon the sun and moon and circle the world.
Some ride upon clouds and winds, or upon water, as they move about. Some ride upon lions, boars, and leopards, or upon the earth, as they roam the sky. Likewise, they ride upon tigers, buffaloes, bears, hyenas, and cats. Some ride upon camels and donkeys, circling the world. Some even ride upon corpses and stones, displaying their miraculous transformations. These are the attendants and messengers who obey the commands of the wrathful Mañjuśrī. When the yogin of Mañjughoṣa exhorts them according to their respective samayas, they perform the activities as desired: destroying the wicked, suppressing, expelling, separating, and afflicting, and so forth. Having been exhorted in accordance with the samaya, they carry out the work.
Here, in this ritual method known as "Exhorting the Vajra Messengers," by turning and exhorting the wheel of the command and samaya of the meditative absorption of Mañjuśrī Jñānasattva, all the Buddhas of the ten directions together with their sons are exhorted to fulfill their sacred pledges and are urged toward the Buddha-activities. Those who delight in the Buddha's teaching and uphold the samaya are also exhorted to act as companions in samaya for the yogin of glorious Mañjughoṣa. Furthermore, those elemental spirits who lack the samaya are subdued by the wheel of the command, ensuring they do not create obstacles to the practitioner's accomplishments and instead act as assistants in the rites.
In particular, for the sake of upholding the sublime word of the Buddha, one should apply this ritual known as "The Procedure for Invoking the Wheel of the Samaya Word" in order to accomplish wrathful activities by means of the great, blazing, and formidable assembly of the retinue of Vajradhara and his followers, who subdue the malevolent with their wrathful bodies.
In that regard, first, one should perform the meditation on the wheel of the vajra maṇḍala as previously described. However, with a slight distinction, one should meditate on all the buddha-fields of other directions being contained within the vajra directions of the source of phenomena (dharmodaya). Within its vase, one should meditate on the vajra maṇḍala as previously mentioned, inside the mudrā of the stūpa that contains this buddha-field. Within that, upon a sun-disk seat, one should meditate on the Blessed One Akṣobhya, whose body is the color of precious lapis lazuli, in the earth-touching mudrā, with the entire vajra maṇḍala perfectly complete upon his body. At his heart, one should visualize Mañjuśrī, known as the "Primordial Buddha," white in color, with five faces and five topknots, adorned with flower ornaments, and marked by eight attributes such as the four volumes of the Prajñāpāramitā in his hands. At his heart as well, upon a moon-disk, [one should meditate...]
One should visualize Mañjuśrī Jñānasattva, whose body is the color of lapis lazuli and who holds a sword and a vajra in his hands. At his heart is the samaya wheel of command, a wheel with thirty-two spokes resembling sword blades, the color of a sapphire, marked at its hub with the syllable Oṃ, and its spokes marked with the thirty-two syllables of the root mantra. One should meditate on these as being of that same color, radiating red light rays.
Then, in the eastern realm, in a completely pure buddhafield, one should clearly visualize the Blessed One Vairocana Vajrakṣetra, whose excellent body is preeminent, who acts for the benefit of all by appearing to pure disciples, and who is surrounded and attended by a hundred million supreme bodhisattvas and five hundred Vajradharas who protect him. He is surrounded and attended by hosts of fortunate beings, such as gods, nāgas, and asuras, who offer him worship and praise.
Likewise, in the south, west, and north, one should similarly visualize the Blessed One Ratnasambhava as Vajrabhūmi, the Blessed One Amitābha as Vajrameru, and the Blessed One Amoghasiddhi as Vajradāna, each in their own completely pure buddhafield.
In this buddhafield as well, one should visualize the maṇḍala of the retinue in the same manner. In particular, since this buddhafield is a place where base individuals especially dwell, in order to subdue them, one should meditate on the maṇḍala of the retinue of the Vajradharas being surrounded by the hosts of vajra messengers previously described—those who are extremely fierce and who bestow blessings for wrathful activities.
Then, first, from the wheel of the samaya command, light rays from the garland of syllables radiate into the world systems of the eastern direction, causing those buddhafields to be pervaded. Then, by exhorting the wheel of the command according to the words as they were spoken, the Buddhas and their retinues remember their respective samayas. From their own hearts, light rays of the samaya essence emerge and dissolve into the syllables of the root mantra, becoming light and transforming into the wheel of the samaya command.
Then, the wheels rotate intensely in the sky directly above their respective heads. As they rotate more and more intensely, a roar and a crashing sound like the collapsing of the heavens arise, unbearable to the ear, shaking the earth and causing the buddhafields to tremble violently. Blazing like molten meteoric iron, they are unbearable to behold. Arising from the power of their respective samayas, even the Buddhas themselves are unable to destroy or overcome them.
By properly performing the command of the samaya, one should meditate on proclaiming words of truth that are worthy of being heard. Having exhorted them, all the buddhas and bodhisattvas, as well as the vidyārāja Vajradhara together with his retinue, assemble in this buddhafield and dissolve into Mañjuśrī-jñānasattva. Through the power of the samaya, they transform into light and become the blazing body of the wrathful king Yamāntaka. The worlds including the gods—both those possessing the samaya and those who do not—assemble before the wrathful king, prostrate, and join their palms. Those possessing the samaya shall accomplish their activities in accordance with the samaya, and even those who do not shall be brought under the samaya’s influence. Then, I shall exhort and entrust them with whatever activities I desire. Thereafter, one should likewise exhort them in the south, west, and north. Then, when all the buddhas have assembled in this buddhafield and the fierce activities are recollected, one should specifically meditate upon the maṇḍala of the terrifying assembly of vajra messengers as before and exhort them. This ritual called "Exhorting the Wheel of Command" swiftly accomplishes all the previously mentioned activities. This "Samaya Wheel of Command" exhorts the samaya of all the tathāgatas.
This concludes the teaching on the nature of the "Life-Wheel Samaya" that accomplishes all activities of the messengers for the entire world including the gods, which gathers all blessings and invokes all sovereign powers in every respect.
From the explanation of the excellent activities for subduing the malevolent: if the object of accomplishment is protected by powerful gods, yakṣas, or others such as Śakra, the practitioner will perceive the object of accomplishment as possessing power. At that time, one should thoroughly undertake the application of the two-fold ritual. From the substances mentioned, one should fashion an image of the object of accomplishment. The flesh and skin of a snake should be attached to that image. Any image of a god should be fashioned from beeswax; the fur and skin of a mongoose should be attached to that image.
Then, to the image of the object of accomplishment, one should apply black guggulu and the teeth, excrement, and all the secret impurities of life-robbing creatures such as tigers, foxes, wolves, dogs, pigs, and so forth, as well as the secret impurities of the creature known as the "taker" (malañbyed), the loincloth of a prostitute, and all these combined together. One should fumigate and anoint the image and the site. At that time, one should recite the root mantra accompanied by the words of exhortation for separation. Then, that image of the object of accomplishment [should be cast into] a river or a great road.
One should bury it on the left side. Then, having bathed oneself and taken the image of the deity, one should thoroughly anoint it well with medicinal herbs, incense, and precious gems. Having fumigated it with the white incense of the two types of sandalwood and guggulu, one should bury it on the right side of a great river. One should then meditate here on the meditative absorption of differentiation, as explained in the previously taught meditative absorption of the wheel of the great elements. At that time, the recitation of the secret mantra should be performed following the root mantra, adding: "So-and-so and his deity, bhedeśaya phaṭ." Then, for half a month, one should strive diligently in the application of recitation with one-pointed meditative absorption. This should be done from the first day of the dark fortnight until the fourteenth or fifteenth. Then, on the first day of the bright fortnight, one should begin the fire offering for subjugation. Having prepared a fire pit in the shape of a bow and provided it with fuel of red wood or wood treated with fragrances, one should take fire from a woman and begin the fire offering of red incense and flowers. One should meditate here on that very meditative absorption for subjugation called the wheel of the great elements, as previously described. At that time, the recitation of the secret mantra should be performed following the root mantra, adding: "The deity called so-and-so, vaśayānaye jñāna," ending with svāhā. At that time, one should offer a torma of excellent food to it every day. In this way, it should continue until the full moon.
If one applies oneself with intense diligence, even a target who possesses great merit will, at that time, be separated from their gods and become exceedingly joyful toward oneself. The practitioner, a great being, will then triumph over the malevolent ones.
Regarding those targets who possess merit, protectors such as those acquired through birth and so forth arise. For instance, there are humans protected by the one called Śakra, who guards the worlds of gods and men; these humans dwell in the human world and are protected by many powerful beings. Furthermore, they are protected by field-protectors, lineage-protectors, and other deities, as well as by the gods whom one has served through fire offerings and other means. If these [protectors] do not come under the practitioner's control, then at that time, such visions will appear in the dreams of the practitioner or their supreme companions: those targets will appear to possess great splendor, a vast army, excellent dwellings, armor, and weapons.
If that occurs, the practitioner should then commence the application known as "possessing two activities." What are those two activities? They are separation and subjugation. The application for this is as follows: first, one should fashion an image of the target from their footprints, dirt, and so forth, as well as earth from their house, and hot substances such as poison and mustard seeds, along with the flesh and skin of a snake.
One should write the place, caste, clan, and name clearly upon birch bark, tree bark, or similar materials, and insert them into the heart of the effigy. Then, take black guggulu, the teeth of fierce predators such as tigers and foxes, the dung of the animal called the "mālin-khyed" (the cat), and the "ra-thug-re" (the ram); these are so named because they enter their own mothers. As for the secret-area secretions of these animals, they are substances that have become extremely foul-smelling through repeated soaking in their fluids and are thus contemptible. These should be mixed together with the lower garments of a prostitute, combined with the hooves and urine of a mule and a dzo, and prepared as an ointment. One portion of this should be smeared upon the effigy of the target and the site, and one portion should be used as incense, fumigating both the effigy and the site. Then, one should perform the ritual of summoning and inserting the target into the effigy. Following this, write the root mantra on a goat’s skull, and after that, write the mantra: "So-and-so and his deities, bhedaśaya phaṭ!" Place the effigy inside the skull, dig a pit on the left bank of a river that has a great road, and place it there with the back of the skull facing the road and the water. Perform the summoning ritual once more, and then bury it well. Then, the mantrin himself should bathe thoroughly, put on clean clothes, and smear his hands with fragrant substances. From beeswax, he should fashion four effigies of the target’s deity, each four finger-widths or one cubit in size.
At the hearts of those [images], write the syllable A each. On birch bark or paper, write: Amuka-karmapālaṃ ca bhedaya phaṭ, and affix it to one image. On another image, write: Amuka-kṣetrapālaṃ ca bhedaya phaṭ. On another, write: Amuka-gotrāpālaṃ ca bhedaya phaṭ. On another, write: Amuka-sevāpālaṃ ca bhedaya phaṭ. Then, mix white guggulu, the two types of candana, excellent medicines such as camphor, incense, and precious gems, and smear them upon those images.
Next, on the skull of a wolf, a fox, or a dog, write the root mantra followed by: Amuka and his deities, bhedaya phaṭ. Then, wrap those images in the fur and skin of a mongoose, place them inside the skull, and dig a pit on the right side of a road or a river. There, bury them with the necks [of the images] facing the target.
Then, return to your own place, meditate on the vajra maṇḍala, and perform offerings. Following that, from the previously mentioned teaching on the meditative absorption (samādhi) of the maṇḍala of the great elements, properly meditate on the meditative absorption of separation as it was explained. From the light rays of the seed-syllable at your own heart, a multitude of snakes and mongooses emerge. The snakes dissolve into the target, and the mongooses dissolve into his deities. The deities become mongooses, and the targets become snakes.
One should visualize those [deities] engaging in intense conflict with minds of mutual hatred and perform the recitation of the mantra. In this context, the mantra is the very one previously mentioned and instructed to be written upon the skulls. Thus, one should exert oneself for half a month, starting from the first day of the dark fortnight until the fourteenth or fifteenth day. By this, those deities of the subject will be separated from them.
Then, in order to make those deities very pleased with oneself, one should begin the fire offering of magnetizing (vaśya). Starting from the first day of the light fortnight until the fifteenth, one should exert oneself in the fire offering as previously taught for each day. Furthermore, first one should worship the Fire God (Agni), then worship the Blessed One Yamāntaka, and then request the Blessed One to depart. Following that, one should sprinkle the Fire God with pure water, invite the deities of the subject, and offer the fire offering according to one's means.
In this regard, this is the heart mantra for inviting the deities of the subject: Oṃ ehyehi sadasya devadattāgacchaya āgacchaya jaḥ hūṃ vaṃ hoḥ. Having recited this, one should join the fingers of the hands in the manner of a lotus, hold a flower, and scatter it into the hearth. Then, once the deities have arrived in the hearth, one should burn each of the previously mentioned offering substances one by one. Following the root mantra, one should offer the substances with the mantra: Mama sadasya devadattavaśamanaye svāhā.
One should also offer the torma of excellent food with any appropriate secret mantra. If one performs this every day for half a month, the deities to be accomplished will become pleased with one, and then one's activities will be thoroughly accomplished. This concludes the ritual procedure for separating meritorious beings who are protected by deities from those deities, known as "Endowed with Two."
Next, that which is to be explained is the method for liberating those seized by spirits. I shall explain the excellent ritual for liberation from those spirits. When the characteristics of any living beings change into something else, one should know they are seized by a spirit. Regarding their being afflicted by disease and so forth, in order to liberate them, one should understand the distinctions of the ritual based on whether they are attached or unattached, and whether the entire body has been rendered unserviceable. One should understand the distinctions of the ritual based on whether the fire offering or torma is for the sake of desire, or even for the sake of a joke, or if one has engaged with the intention of eating. One should understand the distinctions of the ritual based on the distinction between spirits of great power and those of little power. One should understand the distinctions of the ritual based on whether the mantra practitioner possesses power through recitation and so forth, or is likewise without it.
First, through the application of a thoroughly pacifying fire offering and torma, one should thoroughly pacify the obstructing spirits. Those who are liberated by subtle means shall be liberated by that very means. If they are not liberated by that, one should make the spirits thoroughly joyful through the fire offering and torma of magnetizing; those of middling power will be liberated thereby.
If those who are difficult to expel, one should perform the rite of expulsion. Mounting Gaṇapati upon a vajra-wind camel, and having emanated the fierce Vajra Acala known as "The Immovable," one should expel them toward the south or the northeast. One should diligently apply the rite of expulsion using vajra fire offerings and torma. If those who are extremely difficult to liberate are not liberated by that, one should commence the rite of slaying. From fine dough, one should skillfully fashion an image of the spirit. If the affliction is a cold disease, the image should be pale blue in color, with its hair hanging down. If the affliction is a hot disease, the image should be reddish-yellow in color, with its hair bristling upward. Then, one should place the image upon a fine-colored cloth. Next, with the vajra messengers, all the spirits are drawn from the patient's body and dissolved into the image. Then, black thread is wrapped around the patient's form and tied to the form of the spirit. Then, having taken that image, one goes toward the south or the northeast, kindles a fierce homa fire, and with a fine sword, chops the image into pieces and performs a wrathful fire offering. Then, the patient should also be empowered with the vase of longevity. By this sequence of rituals, anyone who has been seized by a spirit for twelve years will be completely liberated, except for those who are incurable.
This is the explanation of the concise ritual for liberation from malevolent spirits. Regarding the ritual for liberation from malevolent spirits, there are distinctions of easy, intermediate, and difficult methods. These should be understood through the distinctions of attachment, intention, power, and the practitioner’s own skillful capacity.
In terms of the distinction of attachment, it is as follows: liberation is easy from spirits to whom one is not attached; it is intermediate from those to whom one is slightly attached; and it is difficult to be liberated from those to whom one is strongly attached.
In terms of the distinction of intention, it is as follows: those who have entered [the ritual] with a playful intention are easy to liberate; those who have entered for the sake of desiring torma offerings, fire rituals, and so forth, are intermediate; and those who have entered with the intention to kill are difficult to liberate.
In terms of the distinction of power, it is as follows: those seized by spirits lacking power are easy to liberate; those seized by those possessing power are intermediate; and those seized by those of great power are difficult to liberate.
In terms of the distinction of the practitioner’s own power, it is as follows: depending on whether the power of one’s exertion in empowerment, meditative absorption, recitation, and so forth, and the power of the deity’s blessing are great or small, there will be the distinction of liberation being difficult or easy.
Regarding those for whom liberation is easy, they will be liberated by means of peaceful torma offerings and fire rituals.
For those of intermediate cases, after the pacifying rite, one should perform the offering cake and the fire sacrifice of the magnetizing rite; thus, through these two activities, liberation will be achieved. For those who are difficult to treat, following those, there are the wrathful activities known as "expelling" and "destroying." By means of these three or four activities, liberation will be achieved; except for those cases where the affliction has become incurable despite these activities being properly performed, all others will be completely liberated.
In that regard, the signs of being possessed by a spirit are as follows: when the complexion, disposition, and behavior of a person have changed from their former state—whether they become beautiful or ugly, whether their disposition becomes virtuous or non-virtuous, and whether they behave in a disciplined or undisciplined manner—if these changes occur without any other external cause, one should know that they are possessed by a spirit. Furthermore, spirits enter beings based on the basis of illness and cause the disease to increase greatly. Since spirits also harm beings through being summoned, incited, encountered, or through the cause of a response, one should undertake the ritual for liberation from them.
In that regard, spirits are also of three types according to their food: those who delight in pure foods such as milk and the like, those who delight in flesh and blood, and those who delight in various kinds of food. Those spirits who delight in water and earth, such as the nāgas and others, are those who delight in pure food. When they are possessed by such spirits, the illness is cold, and the body and limbs become numb and stiff.
For those whose illnesses are severe and whose bodies and minds have become heavy, one should first pacify them with water, earth-homa, and pure torma offerings. Those spirits who dwell in charnel grounds, such as the mamo spirits who delight in flesh and blood, seize one with feverish illnesses and heaviness of mind and body; for these, one should first please them with peaceful fire offerings and torma. Then, one should please them with fire offerings of meat and tormas containing blood. Those spirits who dwell in various places and delight in various foods, such as yakṣas, bhūtas, and vetālas, seize one with various sudden illnesses; for these, one should please them with fire offerings and tormas of various foods.
In that regard, if one wishes to liberate those seized by nāga spirits through nāga-homa and milk torma, one should take water and earth from various lakes, ponds, springs, pools, wells, and rivers. Then, all that water should be poured into an excellent vase of precious materials or a clean vessel, and the milk of a reddish-yellow cow and fine flowers should also be added and set aside. That earth, along with white guggulu, various auspicious medicines, and flour dough, should be mixed and fashioned into various images of nāgas as they are commonly known, which are then to be placed in the water. Then, a maṇḍala in the shape of a white lotus should be made, and the water vessel should be placed upon its center. Excellent foods such as cooked rice, as well as tormas mixed with milk and medicines, should also be set out.
Furthermore, having arranged offerings such as blue flowers and other substances, as well as offering materials prepared with milk and medicinal herbs, just as before, one should first perform a thorough ablution, put on clean clothes, and anoint the hands with fragrance. Then, endowed with the yoga of one’s own deity, one should first perform the visualization, invitation, and offering to the water deity as previously described. After that, having made offerings to one’s own deity, one should then make offerings to all the nāgas. In this regard, the mantra for offering to the nāgas is the same as before. Following that, one should offer the ladleful of milk into which medicinal herbs, grains, flowers, incense, and precious gems have been placed, while reciting the secret mantra. The secret mantra for this is: sarva pannāga śāntiṃ kuru svāhā. One should offer this mantra hundreds or even thousands of times. Then, for the torma, one should recite the mantra sarva pannāga idaṃ baliṃ gṛhṇāpaya svāhā many times and perform the dedication. The mudrā for these should be the one associated with the utpala lotus. Then, having prepared the water and the torma, they should be carried to the place where the nāgas dwell. This is the ritual for liberating [beings] from the affliction of nāga spirits. As for those seized by the spirits of the local earth-lords (bhūmipati), they should be pleased with an earth hearth (homa) and a torma of precious gems. In this case as well, one should perform the vase ritual—excluding the effigy of the sinful one from the previously explained application—and having placed it upon a lotus, perform the offerings as before.
Then, from various precious substances, one should recite the secret mantra previously mentioned, "Padma-malini," followed by "Śāntiṃ kuru svāhā." For the torma as well, one should dedicate it with the mantra "Idaṃ baliṃ gṛhṇa gṛhṇa pāya svāhā" following that same [mantra]. For these, the mudrā should be joined with the vase. Then, that vase should be buried at the site where the local spirits (bhūmipati) reside. This is the ritual for liberating those seized by the spirits of the local spirits. For those seized by the spirits of the mātṛs, there is no special application; one should simply apply the peaceful fire offering (śānti-homa). The mantra to be applied is "Atigaṇapraśamanaye svāhā." For the blood torma as well, one should dedicate it with "Sarvamātṛgaṇa idaṃ baliṃ gṛhṇa gṛhṇa pāya svāhā." Both of those mantras should be applied following the root mantra. For yakṣas, bhūtas, and so forth, one should apply the peaceful fire offering and the torma itself. Alternatively, for all spirits, one should apply the peaceful fire offering and the torma itself. The mantra for the fire offering is "Sarvagrahān śāntiṃ kuru svāhā," to be applied following the root mantra. For the torma as well, one should apply "Sarvagrahān idaṃ baliṃ gṛhṇa gṛhṇa pāya svāhā" following the root mantra and dedicate it. If, despite exerting effort in the peaceful activity, liberation is not achieved, one should perform a magnetizing torma (vaśya-bali).
First, one should make offerings to the Fire God and the Blessed One Yamāntaka. Following that, having summoned all the obstructing spirits and performed the fire offering, one should then take white and red mustard seeds and, after the root mantra, append the words sarvagrahān vaśaṃ kuru svāhā. One should burn them a thousand times or more. At that time, one should also visualize the meditative absorption (samādhi) according to the application of the magnetizing activity from the previously described maṇḍala of the great elements. The torma should also be made red in color and prepared with that very same meditative absorption and mantra. By this ritual, the obstructing spirits will be brought under control and one will be liberated from them.
Now, the application for expelling obstacles for those who are difficult to liberate will be taught. From the earth of an anthill, one should fashion a black wind-camel. Upon its back, one should fashion an image of Gaṇapati and mount it. One should then write the blue syllable ga in the heart of the image of Gaṇapati and insert it. Then, having placed that image facing south or northeast, one should perform the fire offering for expelling obstacles in the center of a wind maṇḍala in its presence. Likewise, having offered the torma for expelling obstacles, one should place the image inside the torma. The practitioner himself should enter the meditative absorption of the Blessed One Yamāntaka and sit before the supreme companion of the practice in the manner of receiving the command. Then, having emanated the noble Caṇḍa-Acala from one's own forehead and visualized that the supreme companion has become that very deity, one should proceed.
Placing a fine sword in his hand, the practitioner should stand and, while reciting his own secret mantra, become wrathful toward the one possessed by the spirit and perform the ritual of circling and expelling the obstructing forces (vighna) using the sword. The mantrin himself, endowed with the meditative absorption (samādhi) of Yamāntaka, should recite the root mantra followed by mahāgaṇapati saparivāraṇa phaṭ phaṭ over white mustard seeds and a rosary, and then strike the possessed person.
Then, a man or a woman should take the offering cake (bali) along with the effigy and go toward the south or the northeast for a distance of about one krośa. Following that, the mantrin of the noble Acala should recite his own secret mantra and, while performing the method of brandishing the sword, proceed seven fathoms behind the possessed person to threaten the obstructing forces. Then, once they have delivered the effigy and returned, the mantrin himself should also perform the expulsion. On the following day, after the fire offering (homa) and the offering cake for expelling the obstructing forces, the suppression (mardana) should be performed. By this ritual, even those who are difficult to liberate will be liberated.
Now, for those possessed by spirits who are extremely difficult to liberate due to the particularity of their attachment, intention, and power, one should undertake the fierce application (tīvra-yoga). Therefore, for those whose attachment is difficult to sever, they will be liberated by the fierce application itself. For those whose power makes them difficult to sever, they will be liberated by generating the strength of meditation and mantra recitation.
In this regard, if one wishes to subdue those who have not been liberated by the rites of pacifying, magnetizing, or expelling through the ritual of total destruction, one should first prepare a triangular hearth, black in color. One should fashion a black symbol, either a vajra or a club, eight finger-widths in length, and place it there. Then, taking firewood from a charnel ground or from a poisonous thorny tree, one should build it into a triangular shape. An image of the spirit should be drawn with pigments on anthill earth, birch bark, paper, or the like; if the patient suffers from a feverish disease, the image of the spirit should be made reddish-yellow with hair bristling upward. If the patient suffers from a cold disease, the image of the spirit should be made pale blue with hair hanging down. In the hearts of both, the syllable pre should be written. Then, tying it with a black thread, it should be fastened to a ritual dagger (kīla). Furthermore, a ritual dagger, a knife, a pestle, or a club should be placed nearby. Offerings and torma cakes should also be arranged as previously described. Then, the practitioner, facing south, should meditate on the deity yoga. The ritual for generating and making offerings to the fire deity, as well as the ritual for visualizing and making offerings to the Blessed One Yamāntaka, should be understood here just as they were taught in the context of the "burning of the enemy." Then, that image of the spirit should be placed before the patient.
Then, having performed the ritual application for summoning the malevolent spirits through meditative concentration, secret mantras, and the invocation of the deities, one should dissolve them into the effigy. Then, having recited the root secret mantra—oṃ vajra bandha hūṃ duṣṭa grahān bandha vaṃ hūṃ—after the black thread, the effigy should be bound. Having performed the ritual application for summoning in that manner again and again, once the summoning is seen to be successful, one should first strike the five locations of the effigy with a ritual dagger (kīla). Then, it should be cut with a knife. Then, it should be pounded into powder with a club or a pestle. Then, having collected those [remains], they should be burned in a fire pit (homa). Then, having gathered all the charcoal powder and so forth into the interior of the hearth, one should press them down well from above. Upon that, having pressed down with a flat stone upon which a crossed vajra (viśvavajra) has been drawn, the practitioner himself should press down upon it with the posture of the left leg extended, laughing with fierce laughter and reciting the secret mantra. Regarding that, for the secret mantras of striking with the ritual dagger, pounding, and burning, one should insert the term duṣṭa grahān in place of the name of the person to be accomplished, as explained above. For the cutting with the knife, one should recite the root mantra followed by ccheda ccheda mara mara khaḍgena hūṃ phaṭ. For the suppression, one should recite the root secret mantra followed by duṣṭān grahān stambhani kuru laṃ hūṃ phaṭ.
Having thus performed the wrathful application as much as possible, one should then thoroughly bathe the patient with the previously taught peaceful application. Thereafter, one should engage in the ritual for restoring life. The ritual for this is as follows: first, prepare a white maṇḍala in the shape of an eight-petaled lotus, and upon it, draw the symbolic mudrās of the eight auspicious signs. In its center, place an excellent vase, complete with all the required characteristics, white in color, and filled with medicinal herbs, precious gems, grains, and so forth, well-filled with the milk of a red or white cow. It should also be provided with a fine wooden spout and other ornaments.
Then, having thoroughly bathed oneself and anointed the body with fragrant scents, one should wear clean red cotton garments and sit upon a seat of kuśa grass facing the western direction. The patient should also be dressed in clean white garments and placed to the west of the maṇḍala, facing east. Then, endowed with the deity yoga, one should meditate in front of oneself upon a magnificent celestial palace, the vajra maṇḍala wheel exactly as it is. In its center, upon a lotus and moon maṇḍala, one should meditate on the Buddha Amitāyus, inseparable from the patient and the vase. His body is pale red, like fine vermilion scattered upon snow. He is in the mudrā of equanimity, holding a vase of nectar. At his heart, upon a moon maṇḍala, is Mañjuśrī, known as the "Primordial Buddha."
One should visualize [the deity] with a white body, possessing five topknots on the head and beautifully adorned with eight arms, marked by many volumes of the Prajñāpāramitā and so forth. In his heart, upon a moon maṇḍala, one should visualize the Wisdom Being (Jñānasattva) known as Mañjuśrī, pale red in color, holding a vase of longevity upon a lotus in his hand. Alternatively, as before, one should visualize him holding a lotus and a vase upon the mudrā of meditative equipoise. In his heart is that very same Wisdom Being. In his heart as well, one should meditate in the same manner, as many as possible—whether ten stages, a hundred stages, a thousand stages, and so on, up to tens of millions of inconceivable and inexpressible [beings].
Then, as I recite the secret mantra, rays of wisdom light radiate from the deities, and infinite wrathful Yamāntaka deities, red in color and holding red iron hooks in their hands, with bodies blazing like fire, radiate forth. They completely destroy all the abodes of obstructors and summon from their hands the nature of longevity as a shimmering light, or in the form of the practitioner themselves, and dissolve it into the vase mudrā. Regarding that, the secret mantra to be recited is the six-syllable peaceful mantra followed by: jīvaṃ varade svāhā. At that time, the wheel of the command should also be invoked. Then, that vase should be repeatedly dissolved into the five places of the practitioner.
Then, by performing the protective ritual with the Vajra Armor and so forth, the object of accomplishment will be protected. Regarding that, the mudrā of the Vajra Armor is as follows: slightly interlace the fingers of both hands, extend the two thumbs, and place them at the heart of the object of accomplishment. One should then recite the secret mantra taught in another of Mañjuśrī’s kalpas, or else apply the general secret mantra for all armors: OṂ VAJRA KAVACA RAKṢA HŪṂ. Then, having tied knots on a thread while reciting the protective secret mantra, it should be fastened around the neck or the upper arm. Furthermore, having clearly written the root secret mantra on birch bark, tree bark, or similar materials, and having fashioned it in the form of an outer wheel adorned with various weapons, one should consecrate it with the secret mantra, roll it up neatly, and fasten it to the crown of the head. Likewise, having written the wheel of the Face secret mantra, it should be fastened to the neck. Having similarly prepared the wheels of the Armor and Essence secret mantras, they should be fastened to the upper arms. Having similarly written the wheel of the Weapon secret mantra, it should be fastened to both wrists. The Essence, Armor, and Weapon secret mantras should be applied here exactly as they are taught in another of Mañjuśrī’s kalpas. This concludes the teaching on the ritual for liberation from malevolent spirits through the four activities, together with the protection of life.
Furthermore, that which is to be explained next:
Through the application of the Vajra Messenger,
Auspiciousness and excellence will be perfected.
I shall explain the supreme [practice]. For the sake of the mantra practitioner’s own auspiciousness, and likewise to accomplish the auspiciousness of other beings, and for any woman who does not bear children or who has become barren due to various types of malevolent spirits, in order to bring about auspiciousness for them, one should accomplish the Vajra Messenger. Among all the auspicious deities who dwell on the earth or in the sky—gods, nāgas, yakṣas, and gandharvas—this is the most supreme; therefore, it should be accomplished here. On the first day of the waxing moon, in a place that is extremely pure and auspicious, the mantra practitioner should draw a maṇḍala measuring two cubits. In the center, one should make a three-tiered triangle. The central triangle should be colored red and marked with the syllable nṛ. Then, the second tier should be surrounded entirely by skulls. Then, the outermost tier should be surrounded by a garland of vajras, and the mudrās of the messengers should be placed in the corners. Around the perimeter outside of that, one should draw corpses, headless corpses, and likewise those with missing limbs, as well as limbs, skeletons, dogs, foxes, jackals, kaṅka birds, crows, owls, and so forth, along with various kinds of trees and the field-protectors and others. On a very pure white cloth, measuring half a cubit or one cubit, or even more than that, having polished it well, one should draw a twelve-spoked wheel using a mixture of saffron and vermilion. In the hub, one should draw a crossed vajra.
On the tips of the spokes as well, one should draw various weapons: the vajra, the wheel, the club, the battle-axe, the sword, the trident, the spear, the arrow, the hook, the hammer, the pestle, and the noose. These should be drawn evenly in the manner of a wheel. In the hub of the crossed vajra, one should write the syllable OṂ. On the perimeter of the tips of the crossed vajra, in all directions, one should write the garland of syllables "RAKṢA RAKṢA" twelve times. Then, on the spokes of the wheel, one should place the twelve-syllable mantra of the name of the Vajra Messenger. By reciting "NR̥TO TANI" twice, it becomes eight syllables. By reciting the two syllables that produce the sound of fire twice, they become four syllables. With those twelve syllables of the secret mantra, one should beautify the twelve spokes. Around each of those syllables, in the eight cardinal and intermediate directions, one should encircle them individually in the manner of a wheel with eight HŪṂ syllables. At the base of the weapons, one should mark them with the syllable PHAṬ. That auspicious protection wheel should be made into a canopy over the maṇḍala. One should scatter flowers, incense, lamps, perfumes, food offerings, and water for the offering, mixed with saffron, vermilion, or red sandalwood. Two torma offerings prepared with various foods should also be placed; the first is to be offered to Yamāntaka, and the second to the Vajra Messenger. Likewise, all the offerings should be presented.
One should understand that there are two parts. The mantra practitioner, wearing red garments, should meditate on himself as the yoga of the one called Yamāntaka. Then, having invited the wrathful Yamāntaka through the vajra-union, one should visualize him upon a sun disk on a lotus in the sky in front. One should present offerings and the torma. Then, he should be absorbed into one’s own body. Then, in order to accomplish the servant, light rays of primordial wisdom radiate from the pores of the body and dissolve into the maṇḍala. Having blessed the charnel ground of the maṇḍala, through their gathering into the essence of the maṇḍala, they dissolve into the syllable NṚ, which is greenish-red in color. Through the yoga of radiating and reabsorbing light rays, in the manner previously described, one should transform [the syllable] into the vajra servant. One should properly perform the invitation and the offerings with one’s own mantra. Then, one should perform the yoga of reciting the secret mantra of the vajra servant. Through the yoga of the radiating and reabsorbing light rays of the wisdom of the recitation, one should cause them to dissolve in the manner of melting into the auspicious protection wheel. Thus, with diligence and faith, the wise should perform the approach well for one month, or three, or up to six months. At that time, the fire offering ritual should also be performed according to one’s ability. Once the approach is thus completed, whether it be oneself entering [the rite], or women, men, or children who desire auspiciousness, having bathed and put on red garments—
Holding garlands of red flowers in their hands, they sit in the western direction. Joining their palms, they should make this supplication:
"O maṇḍala of the Vajra Servants, please remain here in this auspicious protection wheel according to your samaya. Just as you have accepted your samaya, grant me the empowerment of supreme auspicious blessings here and now. Pratīccha vajra hoḥ."
One should then cast the flower into the wheel. Then, that great being, having arisen as the Vajra Servant, should be visualized as dissolving into the auspicious wheel. Then, that auspicious wheel should be empowered upon the crown of the head of whoever desires protection—whether oneself or another.
Oṃ sarva maṅgala sikaḷyaṇa varade svāhā.
Having thus properly empowered it, the auspicious protection wheel should be carefully rolled up, sealed, and fastened to the neck or the upper arm. Then, the Vajra Servant should also be held as the deity of that [wheel]. By this, one is protected from all obstacles and made to possess auspiciousness.
Here, for any practitioner who desires a stable and auspicious lineage of children and grandchildren, for those beings who have become inauspicious and for whom one wishes to bring back auspiciousness, for women whose children do not survive, and for others who have become barren due to the influence of malevolent spirits—in order to bring them auspiciousness, one should perform the ritual for accomplishing the Vajra Servant.
For this reason, this Vajra Messenger as it has been described is the supreme means for dispelling obstacles within the world including the gods; it bestows auspiciousness upon those who hold it to be a deity. Therefore, those who desire supreme auspiciousness should highly praise and accomplish this very practice. Regarding its ritual: on an auspicious day during the waxing moon, on the first day of the month, one should prepare a maṇḍala two cubits in size in a pure and auspicious location. In its center, one should construct a three-tiered triangle with its apex pointing south. The central triangle should be red; upon it, on a multicolored lotus and a sun maṇḍala, one should draw a green syllable nṛ. This syllable should be drawn as if emitting red light rays. The middle section should be white, and one should draw a garland of dry and fresh skulls. The outermost section should be black, and one should draw a garland of vajras; at the corners, one should draw or place iron bows and arrows pointing outward. Outside of that, one should draw the charnel grounds as one pleases. Then, having also drawn the auspicious protection wheel as previously described, one should cover it over the maṇḍala like a canopy. Then, the mantrin himself, wearing white garments and facing south, should arrange the previously mentioned offerings and torma cakes and meditate on the yoga of the Blessed One Yamāntaka.
Then, having invited the Blessed One, the Wisdom Yamāntaka, one should visualize him seated upon a lotus and sun-disc throne in the space before oneself. Having made the offerings and the torma cakes as previously described, one should then cause him to dissolve into oneself.
Next, in order to perform the approach of the Vajra Messenger, light rays radiate from all the pores of one's body and dissolve into all the locations of the maṇḍala. Thus, that very maṇḍala is blessed as a charnel ground location. Then, those light rays gather into the heart of the maṇḍala and dissolve into the syllable nṛ, becoming intensely radiant. They radiate in all directions and dissolve into the Victors, their Sons, and the Messengers, transforming into light. This light gathers back and becomes inseparable from the seed-syllable, from which the body of the Vajra Messenger arises. One should meditate on him as possessing the characteristics previously described.
Furthermore, by the light rays from the seed-syllable at the heart, one invites a form of the Vajra Messenger identical to that very one and should contemplate him as being non-dual with it. Then, with the right hand formed into a fist with the index and middle fingers extended and slightly raised, and the left hand in a fist placed at the hip, one should recite this secret mantra:
Oṃ ehyehi bhagavān mahāvajra kiṅkara jaḥ hūṃ vaṃ hoḥ rakṣa rakṣa samaya hoḥ.
One should recite this. Then, the offerings such as arghaṃ and so forth [are presented] to the essence of the Vajra Messenger himself, or...
One should present the offerings with their respective mantras. Then, one should recite the heart mantra of the Vajra Messenger. From the tongue of the practitioner and the locations of the Vajra Messenger, red-colored light rays of the secret mantra radiate forth, striking the Victors of the ten directions along with their Sons and the Messengers, causing them to transform into light. This light is then reabsorbed and dissolves into the auspicious protection wheel, which one should visualize as becoming intensely radiant.
Then, if one wishes to conclude the recitation, one should say:
"O Great Vajra Messenger, supreme in the three worlds,
Abide here in this auspicious wheel
And grant perfect protection!"
Reciting "Oṃ Muṃ" and offering the argha water, one should visualize the Vajra Messenger rising from the charnel ground and dissolving into the auspicious wheel. Then, by looking at that wheel with the vajra gaze, one should visualize that through the power of the Blessed One Yamāntaka and the power of the Vajra Messenger, it becomes impossible for anyone to remove. One should also cultivate the resolve, "I shall protect [this]."
Having engaged in such a practice for one, three, or six months, one should then be initiated into the maṇḍala. At the very least, one should be initiated after having performed three hundred thousand recitations. Furthermore, if one desires personal auspiciousness, one should hold a garland of red flowers and cast the flowers into the maṇḍala wheel while reciting the verses.
Then, having placed the wheel together with the flower upon one’s crown, one should visualize it dissolving into oneself. Then, having carefully rolled that wheel and sealed it, it should be fastened around the neck or the upper arm. From then on, thinking, "I shall make the Vajra Messenger himself my protector," one should cast it [into the fire] and offer it constantly. One should also rely upon the copper-crowned Vajra Messenger who has become joyful. The Mamos will become joyful toward the mantrin who performs such an application; the mantrin will not fall under the power of the Mamos, and the Mamos will gather under the power of the mantrin.
If one wishes to protect other beings, one should cause the very person one wishes to protect to enter the maṇḍala. Having properly performed the casting of the flower, the empowerment of the wheel upon the crown, and the wearing of the wheel upon the body as before, one should appoint the Vajra Messenger as their protector, and they should offer it at the appropriate times. Those beings who possess such an application will be liberated from all inauspicious spirits, such as the "child-seizing" spirits (bālagraha) that cause misfortune, the spirits that bring women under one's power, and the spirits that create obstacles to the enjoyments of men. This concludes the ritual for accomplishing auspiciousness through the application of the Vajra Messenger.
Whoever, through the application of offerings and recitation, desires to accomplish various activities for Mañjuśrīkumāra or the great wrathful Mañjughoṣa, should [engage] in the application of offerings and so forth.
I shall explain in brief the application of whatever secret mantras are used: the generation of the body, the seed syllable, the blessing of the limbs, the clearing of obstacles, the blessing of the substances, the invitation, the seating, the offering of water for the face and so forth, the offerings, the dedication of the torma, the recitation, the request to depart, and the conduct of protection, bathing, and so on. There are three ways to apply the mantras: applying a single secret mantra, applying the root and branch mantras to their respective categories, or applying the individual mantras to their respective activities. These three distinctions should be understood.
If one applies them with a single mantra, then whichever mantra one wishes to recite, using that very mantra for all activities will not be a fault; rather, meditative concentration will be swiftly attained. If one wishes to apply them to the categories, one should use the root or the branch, or both, as the seed syllable; the generation of the body should be done likewise. The blessing of the limbs is performed with the branch mantras, and obstacles are cleared away with the weapon mantras. The blessing of the substances, the invitation, and the seating are explained as being performed with the essence mantras. The offerings of flowers and so forth are to be presented with the root mantra. The torma is dedicated with the weapon mantra. The recitation is performed with the root or the essence mantra to please the deities. The request to depart is made with the essence mantra, and the protection is blessed with the five-limbed mantra.
I shall now explain how to apply the mantras during activities such as ritual bathing. One should take the bathing water with the essence mantra, don the garments with the weapon mantra, and dispel obstructors with earth and water. Having blessed the crown of the head with the crown mantra, one should perform the washing with the root mantra. One should offer the water to the deities visualized in front with the root mantra, then request their departure with the essence mantra. Having thoroughly ignited the limbs with the five-limbed mantras, one should emerge from the bathing place and enter the mantra chamber. If that great being wishes to engage in their respective activities through the application of individual mantras, one should generate the body with the name mantra from the seed syllables taught in the various tantras. The secret mantras for the blessing should also be performed exactly as taught in the tantras. One should dispel obstructors with the "All-Accomplishing" mantra and perform the invitation, the offering of the seat, and so forth, exactly as each is described. This is a concise explanation of how to apply mantras to various activities. Here, the manner in which secret mantras are to be applied to various activities is shown. Regarding those activities: for those who desire various accomplishments by means of pleasing either the noble Mañjuśrī Kumārabhūta or the wrathful Yamāntaka Mañjuśrī, this explains which seed syllables are used to generate the bodies of the deities as part of the ritual branches for pleasing them, and which secret mantras generate the bodies of the deities.
Likewise, regarding the proper consecration of the deity’s body, the removal of obstructors, the consecration of substances for offerings and so forth, the invitation, the request to be seated, the offering of bathing water and water for the feet, the presentation of pleasing offerings such as flowers, the dedication of the torma, the recitation of mantras, the request for the deity to depart, and the protection of oneself—whatever secret mantras are applied to these, as well as how mantras are applied to other activities such as bathing and the conduct of the preparatory stage, one should follow the general Yoga Tantras. Whether one wishes to accomplish a specific purpose or follows a single tantra, if one understands the application of these various activities, there will be no doubt; therefore, all mantra applications are presented here in brief.
In brief, the method of mantra application consists of three types. First, it is the application of the very secret mantra for which the recitation is performed to all the aforementioned activities. Second, it is the application of a specific mantra from among the root mantra, the essence mantra (hṛdaya), and other branch mantras to each respective category of activity as described. Third, it is the application of a distinct secret mantra to each individual activity, to be applied exactly as taught in the detailed ritual manuals. In this regard, [the application is made] to the Blessed One Mañjuśrī Kumārabhūta, or...
This explains which mantras are to be applied to the various activities of the peaceful and wrathful deities. Furthermore, these are taught as two types: the root mantra and the branch mantras. Regarding these, the root mantra is like the body of the mantra deities because it extensively teaches all the doors of liberation; therefore, it is called the "root." The branch mantras are like the limbs of the mantra deities because they teach each individual door of liberation; therefore, they are called "branches."
Moreover, these include the heart, the crown, the crest, the armor, and the weapon. Among these, the heart is like the heart center itself; it is an essence that, having been condensed from the root, indicates a mere portion of it. The crown and the crest are the primary limbs, and the blessing of those is what is referred to by those terms. Armor is so called because it blesses and protects the vital points of the body, such as the chest and so forth. Weapons are so called because, by visualizing them in the hands and so forth, their blazing splendor burns away obstructors and disperses them, and they are applied to those who have transgressed the commands or become malevolent. Furthermore, the activity mantras and others should also be included among the branches.
For the time being, the root mantra of Mañjuśrī Kumārabhūta is the one renowned in most ritual manuals as the "Six Syllables": OṂ VĀGĪŚVARĪ MUṂ. This mantra is also used for the generation of the Blessed One Mañjuśrī Kumārabhūta, as well as for the seed syllable, the offerings, and the recitation.
One should apply [the practices] to the ritual activities and so forth. The essence mantra is "Oṃ Muṃ." This too should be applied to all [parts] as before. For the crown of the head and so forth, one should also apply them according to what is taught in the various kalpas. Since these have been taught in the Ārya-Susiddhikara and other [texts], they are not specifically taught here; therefore, those who wish to please the Blessed One Mañjuśrīkumārabhūta should apply the very rituals taught therein. Likewise, those who wish to please the glorious Yamāntaka, if they wish to follow the Kriyātantra, should apply the activities such as the blessing with the five-limbed mantra taught in the Sūkṣma-kalpa of the Wrathful One himself. If they wish to follow the Yogatantra, those limbs are not strictly necessary; one should apply them with the root or essence mantra alone.
The ritual for the complete application of the various activities of Secret Mantra is finished.
Regarding the various ritual activities, the accomplishment of activities through maṇḍalas, paintings, and likewise even without ascetic observances (vrata), has already been explained. Furthermore, for the accomplishment of various siddhis through various activities, I shall explain the rituals that rely upon maṇḍalas, paintings, and ascetic observances. If the mantrin delights in signs, I shall first explain the ritual for examining the signs. For those who desire to accomplish the superior, middling, inferior, or subtle siddhis:
One should examine the first signs of whether those [rituals] will succeed or not. On an auspicious day when the sun is at its peak, the mantra practitioner, having fasted and donned clean white cotton garments, should arrange and draw five maṇḍalas in a clean and secluded location. I shall now explain clearly and thoroughly how they are to be drawn. For all of them, first, the earth maṇḍalas should be made beautiful and perfectly square on all sides. In their center, the water maṇḍala should be filled in as a perfect circle. Upon that, it should be filled with beautiful, fragrant flowers. Furthermore, upon the first maṇḍala, the five Buddhas, such as the glorious Vairocana and the others, are to be placed; they should be drawn upon a triangular e syllable. Having drawn them in the appropriate manner, upon the second maṇḍala, Mañjuśrīkumāra, Maitreya, and various other Bodhisattvas, together with the Śrāvakas, should be drawn upon a jewel. Alternatively, having blessed flowers with their respective mantras, one should visualize them as being present there. Upon the third maṇḍala, a wheel of Dharma should be drawn and blessed with the mantra of dependent origination. In the center of the fourth maṇḍala, the glorious Vajrasattva should be placed. Likewise, upon the fifth maṇḍala, one should visualize the Three Jewels as being present, clearly revealing good and bad fortune through their blessings. Having visualized them well in that manner, upon the fifth maṇḍala...
Place a fine mirror that is unbroken and uncracked, having polished it well. Then, for the sake of making offerings to each of those maṇḍalas, present flowers, incense, and so forth, along with torma offerings, in their entirety to each one. First, to all the Buddhas; second, to the Noble Saṅgha; third, to the Wheel of the Sublime Dharma; fourth, to Vajrasattva; and fifth, to the goddess Prasannā. Having made these offerings well, face the eastern direction, sit upon a seat of kuśa grass, and holding that fine mirror with the left hand, begin the recitation of the mantra.
The letter i is the first; combined with la and ra, it is renowned as the second. The letters yā, u, and oṃ joined together are the third. By placing pi in the position of the i within those same three letters, and joining the remainder as before, it becomes a six-syllable mantra. At the end, append svāhā; this makes everything visible. One should first perform the preliminary service (sevā) one hundred thousand times.
Then, a youth or a maiden, endowed with the proper marks—one, two, or three—who have eaten pure food, bathed, and likewise put on fine clothes, should sit upon a seat of kuśa grass from the eastern side of the fifth maṇḍala, facing west, remaining silent and sitting in total stillness. Then the mantrin himself, crossing his fists at the shoulders, should snap his fingers and recite the mantra. A white goddess of auspiciousness appears.
Having approached from all sides, one should contemplate the indications of what is auspicious or inauspicious. In that manner, one should recite the secret mantra one hundred and eight or one thousand and eight times. If the youths see a mirror, or a buddha, a bodhisattva, or excellent mantra rosaries, or auspicious and excellent signs, they will attain siddhi. If they see snakes, scorpions, or centipedes, or likewise hell-beings and hungry ghosts, they will not attain siddhi; rather, they should again strive in the mantra approach. Through this ritual application, one will clearly and easily see how one will experience life and death, loss and gain, and whether there will be a happy rebirth or suffering in the future. There is no fault in the vessel for the descent [of the deity]. When the activity is thus completed, one should satisfy those youths with excellent food and so forth, then request the maṇḍala to depart and dissolve it. Thereafter, one should either engage in or turn away from the necessary activities.
In that regard, having already explained the various applications of activities such as subduing the malevolent by relying on easy methods like recitation and fire offerings—without the prerequisite of the maṇḍala, the painted image, or the excellent observances—now, wishing to teach the excellent common and supreme siddhis by relying on the maṇḍala, the painted image, and the excellent outer and inner observances, the application known as "observing the praseṇa" is first taught in order to engage individuals who delight in signs.
Therefore, first examine the praseṇa (divination mirror). If signs of accomplishment are seen, one should enter the stage of sādhana. If signs of non-accomplishment are seen, one should return to the stage of sevā (approach). If no signs whatsoever are seen, one should apply oneself to the sevā of the praseṇa examination itself. Then, one should again perform the ritual application of the praseṇa examination.
Regarding the sequence for this: first, having performed the sevā, one then performs the ritual application of the praseṇa examination. For this, at an auspicious time, one goes to a clean place and prepares five maṇḍalas, each measuring two cubits, arranged from north to south. All of these are made with a square base, in the center of which a circular rim is drawn; these are filled with pure water, and upon them, one should place a profusion of fragrant loose flowers.
In the center of the first maṇḍala, one draws the mudrā of the Buddha’s ground—a white triangle (e)—using colored powders and flowers. Upon that, one should invite the five Sugatas, such as the glorious Vairocana, to be seated, either as cast images, paintings, syllables, or flowers consecrated with mantras.
In the second, one draws the mudrā of the Bodhisattva’s ground—a jewel—and upon it, one should invite the Bodhisattvas such as Mañjuśrīkumārabhūta, and the great assembly of Śrāvakas such as the noble Kauṇḍinya, as cast images and so forth, as before.
In the third maṇḍala, one draws the mudrā of the Wheel of Dharma and arranges the essences (hṛdaya) of dependent origination and so forth.
Alternatively, one should draw the wheel of Dharma on the second maṇḍala and the Saṅgha Jewel on the third, drawing them in accordance with the general tradition of the Three Jewels. On the fourth, one should place an image or the like of the glorious Vajrasattva, the king of all buddhas and the embodiment of bodhicitta. On the fifth, one should place a painting or the like of the goddess who manifests the signs of the blessings of the compassion of all the noble ones—the White Auspicious Lady of the Word Empowerment, adorned with all ornaments—or else one should visualize her. On each of these maṇḍalas, one should also place the five types of proximate offerings, such as arghaṃ and flowers, along with torma offerings.
Then, the mantra practitioner, having thoroughly performed ablutions and observed a fast, should put on clean white garments and sit on a kuśa grass mat to the west of the maṇḍala, facing the east. A fine, flawless mirror should also be polished well and placed upon the fifth maṇḍala. Then, the mantra practitioner, having entered the meditative absorption of his own deity, should sprinkle the offering substances and the maṇḍalas with water over which the secret mantra of natural purity has been recited, and contemplate them as being utterly pure. Then, having invited all the buddhas into the first maṇḍala, one should make excellent offerings. Likewise, for the subsequent maṇḍalas as well, one should invite the deities as they have been arranged and make offerings in the same manner.
Then, having dedicated the torma offerings in general to all wandering beings and having brought them all to joy, one should ask the deities for forgiveness and engage in the recitation. At that time, holding a mirror with the left hand, one should visualize that through the blessings of the Noble Ones, the Goddess’s speech, the Auspicious One, turns her attention toward me and reveals all that is good and bad; focusing on this, one should perform the recitation. In this regard, the secret mantra consists of eight syllables. The first is ī. The second is the combination of la and ā, which is lā. The third is the combination of ya, ū, and aṃ into one, which is yūṃ. As for the other syllables, they are the same as the previous ones, but with the vowel i made clear; the syllable pi is placed [there], making it the eighth syllable. This is the prasena that causes everything to be seen. Recite this secret mantra as much as possible. Then, when one becomes weary, ask the deities for forgiveness, request them to depart, and having stood up with the intention of protecting the maṇḍala, one should rest for a short while. Then, on the following day, remove the old flowers, properly prepare a maṇḍala of fresh flowers, and again offer the offerings and torma as before, engaging in the recitation. In this manner, it will be completed in five or seven days, or up to one hundred thousand recitations. Having performed the approach in that way, in order to observe the prasena, one should again properly prepare the maṇḍala as before. One should seek out one, two, or three children—either boys or girls—who have not been defiled by household customs, whose bodies are without defect, and who are of noble lineage. Give them pure food.
Having bathed well and dressed in clean garments, one should have [the youth] sit silently on a kusha-grass mat in the eastern direction of the fivefold maṇḍala, facing west. The practitioner themselves should also sit on a kusha-grass mat in the western direction as before. With the hands in vajra-fists crossed over the shoulders, one should invoke the Noble Ones with the sound of snapping the fingers and perform one hundred and eight or one thousand and eight recitations while maintaining the previous intention. If, when showing [the maṇḍala] to the boys or girls, one sees auspicious signs such as a buddha, a bodhisattva, a precious jewel, or an excellent rosary, then the desired siddhi will be attained. If, however, one sees snakes, scorpions, hell-beings, or hungry ghosts, the siddhi will not be attained, and one should strive once more in the preliminary service (sevā).
By this application, not only will one see whether siddhi is attained or not, but various other activities will also be seen; these too I shall briefly mention here in passing. In that regard, if one wishes to see whether a sick person will die or live, one should perform the ritual as before. While focusing the mind on observing whether they will die or live, the Noble One makes a solemn declaration. If one shows [the maṇḍala] to the boys, then whoever is to die within six months will appear there with their head severed. If it is not to be so, they will appear with their head intact.
If it does not change in that way, furthermore, if one wishes to see whether oneself or others will be reborn in a happy realm or a miserable realm in a future life, one should perform all the rituals as before. With a mental engagement impelled by the intention to see the future life, one should make a solemn invocation and look; the reflection of whatever place one is to be reborn will then appear. If the reflection of a miserable realm is seen, one should quickly strive in the actions that generate merit.
Furthermore, if one has lost great wealth belonging to oneself or others and wishes to see the thief, one should perform all the rituals in the same manner. Focusing on seeing the thief, if one shows the mirror in which the recitation was performed, the very form of whoever the thief is will be seen. If one wishes to see the spirits that cause harm to oneself or others, one should again perform all the rituals in the same manner. By showing it with the mental engagement of seeing the spirit, whichever spirit it is will be seen. This ritual is not limited to the mirror alone; one will also see [the reflection] in an excellent tilaka mark, an excellent sword, or in water poured into a clean and excellent vessel.
Furthermore, having performed a proper bath oneself and performed the other rituals as before, one should empower water mixed with fragrant scents with the mantra. Having washed the thumb of the left hand, one should apply many layers of a perfect lacquer solution of moderate consistency while reciting the secret mantra. Then, having thoroughly polished a crystal ball or similar object, [one should proceed].
Having caused the reflection to appear and performed the other rituals as before, if one shows it to youths, they will see the three realms of existence. These points are explained as a digression; here, for one who wishes to achieve the accomplishments (siddhi), after performing the preliminary service (sevā), when entering the stage of accomplishment, one should observe the prasena [mirror]. If one sees the signs of attaining the accomplishment, one should apply the practice for achieving it; if one sees signs that one will not attain it, it is taught so that one may return to the preliminary service. This concludes the explanation of the practice for examining the signs of accomplishment.
Now, for one who desires excellent accomplishments through excellent ascetic conduct (vrata), I shall first explain the youth’s ascetic conduct. Once the mantra practitioner has performed the preliminary service, they should undertake the youth’s ascetic conduct, and then enter the stage of accomplishment. Just like the divine princes, or like the youth Vidyādharas, one should wear very clean white garments, or else clean multicolored ones, in the manner of a youth. One should properly adorn and tie on three or five topknots. One should wear beautiful flower wreaths, earrings, necklaces, and armlets, all well-ornamented with gold. On the forehead, one should also draw a very beautiful mark of vermilion. Having beautifully arranged whatever ornaments are suitable for a youth, one should spread out the drawings in a maṇḍala resembling a jewel and make offerings. In this way, having maintained the ascetic conduct firmly for three or six months,
When one engages in the practice, the supreme siddhi will be attained. Therefore, the characteristics of that maṇḍala shall be clearly explained here. Its size should be one cubit, or that measure; it should be surrounded by blazing jewels. It should be well-smeared with the five products of a cow and also anointed with scented water. Upon it, one should draw with a single color, such as white powder, a beautiful and excellent lotus, complete with filaments and a pericarp, marked at its center with the syllable Oṃ. I shall now explain the characteristics of the image to be placed upon it. From a piece of fine cotton about one cubit in size, spun and woven by pure hands, with its fringe intact, purchased at a high price, and being flawless and extremely clean, one should use excellent, faultless pigments to depict a beautiful form in the manner of a youth. Possessing a well-proportioned physique and complete characteristics, with a complexion like refined gold, or like a conch or a kunda flower, holding a beautiful blue utpala in the left hand and performing the mudrā of supreme generosity with the right, adorned with five topknots and beautiful flowers, and decorated with all ornaments, it should be drawn by a virtuous hand. One should depict him scattering flowers everywhere, dwelling in a mountain cave of jewels, and being worshipped by youthful sons of the gods. The mantrin, observing the conduct of a youth, should be depicted bowing down from all sides in his presence. Every day, having spread that image upon the maṇḍala, one should worship it with pure offerings; then, possessing the vows, one should simply recite: Vāgīśvari Muṃ.
First, possessing the syllable Oṃ, and having thoroughly abandoned various conceptualizations except for the deity and the syllables, one should strive in the recitation and achieve accomplishment. The mantra practitioner, having properly performed the blessing of the five limbs of the self, should begin the offerings and the recitation. Having practiced the ascetic discipline in that way, when the time for dismissal is known, the recitation should be offered to the deity; then, having requested the deities to depart and protected the place and so forth, one should remain. Having practiced the ascetic discipline in that way, one should then engage in the actual accomplishment. If the mantra practitioner is fortunate, at that time accomplishment may indeed occur. I shall now properly and thoroughly explain the concise ritual for accomplishment. Whether one wishes to accomplish excellent weapons such as the sword or the trident, or wishes to accomplish various substances such as realgar and eye-salve, on an auspicious date and in a pure, auspicious place, one should draw the maṇḍala as before and properly make extensive offerings to the glorious Mañjughoṣa as the principal deity. For the signs such as the sword and so forth, one should perform a fire offering of flowers or incense a hundred thousand times. If the weapon is accomplished, it should be held in the right hand. If one wishes to accomplish substances such as realgar, they should be placed in an excellent vessel and covered with the left hand. One should strive in that way. At that time, at the end of the night, if it blazes, one will travel through the sky and see the buddha-fields, and will be honored by the vidyādharas.
If smoke should arise, by that the body will be concealed. If it becomes warm, the power of swift-footedness will be accomplished. Even if at that time [the great] accomplishment is not achieved, subtle activities will be accomplished. Auspiciousness will be perfected, and one will swiftly proceed to the supreme city of nirvāṇa. If, due to inferior practice, one is unable to accomplish those, one should begin the practice of milk. When the moon is eclipsed by Rāhu, the mantra practitioner who observes the ascetic discipline should take milk from an excellent cow in a fine vessel, cover it with the left hand, and recite the mantra without letting go. If the milk turns into curd before the moon is released from the eclipse, by drinking it one will attain the siddhi of insight. Even if it does not turn into curd, by drinking it, insight will increase. Thus, the application for accomplishing the excellent siddhis of the youth who possesses the ascetic discipline has been explained in its entirety. This is the explanation of the ritual for accomplishing siddhis by means of the youth’s ascetic discipline, as well as through paintings and maṇḍalas; I shall briefly explain the rituals extensively taught in the Āryasusiddhikara and other texts. First, having properly received and obtained permission for the six-syllable root mantra of the noble Mañjuśrī, and having performed the approach through the rituals of bathing, offerings, and recitation, one should undertake the ascetic discipline before a maṇḍala or an image, [attaining] the sword and the trident...
When engaging in the siddhi of weapons, such as the club and so forth, or the siddhi of substances, such as realgar, añjana, and medicinal pills, the stages of contemplating oneself, the stages of contemplating the deity, their respective mantras, and the secret mantras for engaging in activities such as ritual bathing have not been clearly taught; therefore, they shall be explained here.
First, having performed the outer and inner ablutions, one enters the mantra chamber. Having sat upon a seat consecrated with the weapon mantra, one first contemplates all phenomena as pure by their very nature. Then, generating the mind of great compassion, one should place the essence secret mantra at one’s heart. In this regard, the secret mantra is: OṂ MU.
Then, one should place the crown mantra at the crown of the head: OṂ MU MU. This is the mantra. Likewise, at the top of the head, one should place: OṂ IṂ MU. Then, at the heart, the two shoulders, the throat, and the forehead, one should arrange this armor mantra: OṂ IṂ MU SVĀHĀ. Then, at the hands and eyes, one should place this weapon mantra: OṂ OṂ MU. These syllables should also be meditated upon as blazing with light.
Through that, one should maintain the divine pride of being Mañjuvajra himself. Then, in front of oneself, in the center of the maṇḍala, upon a lotus with a thousand petals and blazing light arising from the syllable OṂ, [one places] OṂ MU.
From this [text], one should generate Mañjuśrīkumāra, who is like refined gold and holds an utpala and the gesture of supreme generosity. Then, just as the five-limbed secret mantras, such as the heart mantra and so forth, were previously arranged upon oneself, they should be arranged here as well. Furthermore, from the root mantra oṃ vāgīśvari muṃ, one should generate the body of Mañjuśrīkumāra, which is like the color of a conch or a kunda flower. Then, having invited [the deity] with the heart mantra, one should make offerings according to the generation stage. Having taken the jewel with the weapon mantra, one should recite the root mantra. Furthermore, without being too fast or too slow, and without focusing on anything other than the deity and the mantra, one should abandon all mental engagements and recite until the mind is no longer weary. When one wishes to conclude the recitation, one should offer the count of the recitation to the deity by means of mental engagement, and request the deity to depart with the heart mantra. Having protected oneself with the five-limbed mantra, one should rest for a moment and perform other meritorious activities. This is, for the time being, the presentation of the application for accomplishing siddhi by way of the youth’s ascetic observance. For those who do not delight in recitation but are inclined toward meditation, they should meditate on the wheel. Since this has been explained extensively elsewhere, I shall explain some of the root wheels. In that regard, for one who wishes to meditate on the wheel, after having made offerings, one should visualize a wheel like a moon at the heart—tender, thin, clear, and small.
One should visualize an eight-spoked wheel, like a stack of cores, perfectly circular in its entirety. On the four sides of the wheel, one should meditate on the four syllables that are the root of all purity: thus, one should contemplate Oṃ, Aṃ, Iṃ, and Uṃ. In the four intermediate directions, one should contemplate the word Vāgīśvara. In this way, one should meditate with the mind, all at once and clearly, on the eight syllables on the eight spokes, white in color and luminous, which dispel all the darkness of ignorance. At the hub, one should contemplate the syllable Mu, blazing with intense light. One should contemplate as much as possible how its light rays illuminate the syllables, the wheel, and one’s entire body, purifying and clarifying all the stains of the afflictions. When wishing to conclude, one should contemplate that all phenomena are merely the appearances of one’s own mind, and that the mind has become the wheel of insight. Just as the wheel and the field appear, luminous and peaceful, one should contemplate that all phenomena are also utterly pacified of conceptual elaboration, naturally luminous, and free from all conditioned activity; one should then rest in that contemplation. When wishing to arise from that, one should contemplate the arising of a mind of compassion and, with the intention to act for the benefit of beings, arise and engage in activities as appropriate. This concludes the concise teaching extracted from the extensive Mañjuśrī-kalpa, which shows the ritual for the siddhi based on the youth’s ascetic conduct and the methods for accomplishing the accumulations of merit and wisdom. Then, the ascetic conduct and so forth of the wrathful Mañjuśrī-King shall be taught.
After having performed the approach well, one should then undertake the conduct of the wrathful deity. Having let one's hair hang loose and having altered one's facial expression, one should hold a club, a sword, a trident, and so forth, in the right hand. One should also display the threatening gesture. While remaining in a state of fasting, one should keep the wrathful deity in mind and recite the king of secret mantras. One should not speak of other matters; except for the mindfulness of the wrathful deity, one should abandon fear and attachment. Without associating with ordinary people, one should travel alone along a secluded path. Having practiced in this way for six months, one should then enter the stage of accomplishment. In a charnel ground, a secluded place, or the like, one should properly draw an excellent and extraordinary maṇḍala. Using charnel ground ash or something similar, it should be well-drawn with four gates and four corners. In the center of a nine-square grid, one should properly arrange the seventeen syllables. In the center of that, Yama-antaka, drawn on a cloth from a charnel ground, should be placed—terrible and blazing intensely. In front of that, the club, sword, trident, and so forth, should be properly adorned and placed just as previously described. The mantrin, endowed with the wealth of the deity, should invite Yama-antaka and, having pleased him with the ritual of offerings, then strive in the recitation. When the signs of accomplishment are attained, the siddhi will be just as before. These have been explained as the application of the external conduct. What is to be explained next is that which is superior to that.
Fasting is not required, nor is it necessary to restrict one’s food. Having accomplished the mudrās, mantras, and intentions as before, one should eat great meat and drink great blood. Likewise, one should eat the raw flesh of cattle, dogs, horses, elephants, and so forth. One should drink blood mixed with liquor, and likewise consume it with composure. Eating the five nectars—feces, urine, blood, and the rest—one should likewise smear them upon the body. In a place devoid of people, one should laugh with the fierce laughter of a wrathful deity. Threatening all and remaining fearless, one should practice in this way for six months and then enter the actual accomplishment. At night, in a secluded charnel ground, one should draw the maṇḍala as before and likewise place the image there. Having arranged the weapons and so forth as desired, the yogi, possessing the yoga, should invite Yamāntaka. Having made daily offerings of the five meats and nectars, one should exert oneself in the recitation. While thus striving intensely, various miraculous signs may arise; yet one should persevere in the recitation without faltering. Then Yamāntaka himself will laugh and grant the siddhi. Alternatively, blazing weapons, flames, smoke, and heat will appear. Even if the [great] siddhi is not attained, the activities will undoubtedly be accomplished. This is the uncommon explanation of what is to be accomplished by the heroes, for one who possesses the supreme conduct and seeks to achieve siddhi.
Here, in the teaching on the accomplishment of the great siddhis by practicing the ascetic conduct (vrata) of the Blessed One Yamāntaka, two types of ascetic conduct are taught: the outer and the inner. Regarding these, the outer consists of fasting and the observance of external activities. The inner, however, does not involve fasting or the subtle observances of the outer; rather, it is the conduct of the yogin who partakes of the five meats—human and so forth—and the five nectars as the substances of the samaya, and who engages in external activities without apprehension. It should be understood that both are similar in that they commonly involve assuming the attire of the deity through the three doors of body, speech, and mind, and being endowed with the recitation of secret mantras and the mental engagement with the deity.
Regarding that, first, as for the conduct of the body: one wears no clothes, or else wears a tiger skin and so forth, or cloth stained with charnel ground ashes or blood. One’s hair is bound on the crown of the head or left loose. The body is smeared with charnel ground charcoal, ashes, and so forth, or the face is transformed. One exhales forcefully and holds a weapon—such as a club, a sword, or a trident—in the right hand. With the left hand, one makes the threatening gesture and holds a rosary of "great conch" (human bone) and so forth. One wanders on paths devoid of people, and even when encountering others, one does not yield the path nor offer prostrations.
Dwelling and wandering at night in charnel grounds and other such places that are terrifying to the foolish is the physical ascetic discipline of the great wrathful deity. Constantly reciting the secret mantra and not speaking ordinary words, and even if the classes of māras manifest as either attractive or unattractive forms to comfort one with pleasing words or to terrify one with wicked words, not responding to them is the verbal ascetic discipline. Constantly contemplating only the Blessed One Yamāntaka and completely abandoning other thoughts, not being attached to anything other than one’s own deity, and always maintaining devotion to one’s own deity; even when unpleasant forms appear and harsh sounds are heard, the mind remains without fear, and likewise, even when attractive objects appear, the mind does not become distracted or attached but remains in a state of supreme stability—this is the mental ascetic discipline. Practicing while endowed with these three types of ascetic discipline is common to both the outer and inner [traditions]. In this regard, the distinction is as follows: those who uphold the outer ascetic discipline should remain in a fast without eating food and perform ablutions three times a day. Even if they become hungry, they should eat cow dung. If they are unable to sustain the body with that, they should drink it mixed with cow’s milk. Alternatively, they should drink the five products of the cow well-prepared. The procedure for that preparation is as follows: first, mix cow dung with cow urine.
Once it is well-pleased, one should let it sit for a short while. Then, setting aside the clear essence from the top and the dregs from the bottom, one should take the middle portion—neither too thick nor too thin—and mix it with cow’s milk, cow’s butter, and cow’s urine. Having boiled it well, one should drink it at the appropriate times. If one is unable to do so, one should eat pure and praised foods such as the "three whites," perform thorough ablutions, and observe the ascetic conduct.
Regarding that, the three great times are: immediately upon rising in the morning, at midday, and at the time of going to bed in the evening. At other times, when one has performed a great act of purification, one should wash the entire body. For minor acts of purification, such as discarding snot, one should wash both the mouth and the hands. After passing wind from the upper or lower body, after spitting phlegm, after eating food, and after the meal is finished, one should wash only the mouth.
Furthermore, one must also guard against things that are inappropriate and not permitted by the Buddha; this is the uncommon characteristic of external ascetic conduct. What, then, is the characteristic of the uncommon internal ascetic conduct? It is to remain without fasting and without ritual bathing; to eat without restriction on food and without concern for purity or impurity; and to eat the "samaya" foods: the raw flesh of humans, elephants, horses, oxen, and dogs, as well as vairocana, urine, semen, and padmarakta.
Regarding the "great meat," which refers to the consumption of the five nectars: the internal characteristic is to abide free from the dualistic thoughts of "avoidance" and "non-avoidance" regarding any activity, and to engage in the conduct of ascetic observances (vrata). It is taught that after practicing such observances for six months, one should enter the stage of accomplishment (sādhana). One should understand that prior to the practice of the observances, one must apply whichever of the three types of "approach" (sevā) is appropriate: the approach of fixed time, fixed number, or the attainment of signs.
Thus, possessing the approach and the observances, one should enter the accomplishment. For the time being, one who has excellent resources should go to a place such as a charnel ground and, using the ashes of a charnel ground, draw the maṇḍala as described during the night. Here, the characteristics of the Blessed One’s Vajra Maṇḍala are shown: the central maṇḍala consists of a nine-square grid marked with a crossed vajra (viśvavajra). Above that, one should draw a crossed lotus with eight, sixteen, one hundred, one thousand, or as many petals as one prefers. Outside that central maṇḍala, one should also draw the four corners, the four gates, and the archways (toraṇa). Around the perimeter, one should draw a wheel with hundreds or thousands of spokes, its tips encircled by blazing vajras from which flames radiate. In the center, the intermediate directions, and the gates, just as one previously meditated on the wheel at one’s own heart, [one should place the deities].
One should arrange the seventeen syllables in the positions of the sun and the moon. Regarding the offerings of flowers, incense, and so forth, as well as the torma offerings and the like, there is no distinction between the outer and inner rites. One should offer flowers sprinkled with blood, incense of "great meat," garlands of lamps made of "great sesame oil," and various meats—such as the five types of meat and the flesh of all living beings, whether raw, boiled, roasted, or dried—as well as sacrificial cakes and tormas.
In that regard, the ritual procedure is as follows: having properly drawn the maṇḍala and gathered the offering substances, one should arrange a fine image within the maṇḍala. Then, having adorned the club and other weapons mentioned previously with bone ornaments and flower garlands, and having fumigated them with incense, one should firmly plant and set them before the Blessed One and oneself. If the accomplishment is to be performed from a substance, one should place realgar, añjana, or similar materials in a fine vessel at the location of the weapon.
Then, endowed with the deity yoga, one should visualize the Blessed One Yamāntaka in the position of the maṇḍala wheel. One should properly perform the ritual of invitation and offering there, just as previously described. One should also make offerings to the weapon; having performed the fire offering of flowers and incense for it, one should grasp it with the right hand and engage in the recitation. Furthermore, one should continue the recitation for as long as that weapon does not blaze like fire.
Alternatively, one should perform the recitation for six months. At that time, if signs such as the blazing of those weapons occur exactly as described, one should first bow with devotion to the deity, offer oneself, and then distribute those substances of accomplishment as appropriate among oneself, the deity, the preceptor, and one's companions. If success is not achieved, one should again undertake the rituals for intensification. If, having achieved success, one should fall away from it, one should perform the rituals for reclaiming the accomplishment. If signs occur at an improper time, one should provide protection and wait until the proper time to invoke them. If success is still not achieved, one should likewise perform the distribution and so forth; if these are well-guarded and maintained, one will attain middling accomplishment.
Regarding the ritual for intensification: it is initially the same as the original practice, and one should repeat that very ritual of six-month accomplishment. If success is not achieved by that, the second ritual is to repeat that same method for two months. If success is still not achieved, the third method is likewise to repeat that same ritual for two months. Even if one has performed the ritual of intensification three times in this manner, it is possible that due to the distinctions of prior karma, meditative concentration, and faith, one has not yet become a vessel for accomplishment. Therefore, one should then practice for seven days through the application of forceful means. One should emanate from the seed-syllable at one's own heart a great wrathful deity holding an iron hook and another holding a vajra; the one with the iron hook draws [the deity] from the heart of the wisdom deity.
The Vajra-holder strikes from behind and thrusts [the deity], summoning it helplessly. One should visualize it dissolving into the supports for the accomplishments previously mentioned and further exhort it with these words:
"By uniting myself with your body, speech, and mind,
All Buddhas, listen to me!
I am the glorious wielder of the sword;
Through the thorough application of the wheel of command,
If you should transgress your samaya
And fail to grant the accomplishments in the proper manner,
Then even that which arises from the body and speech of the Buddhas
Will be shattered by the supreme samaya.
It will undoubtedly be destroyed!"
By exhorting the samaya with these words and performing the ritual of pressing the deity for seven days without interruption, it is explained that accomplishment will be attained without a doubt. This teaches the distinction of the practice for great accomplishment by one who maintains the two types of outer and inner ascetic observances of the Blessed One, Mañjuśrī-krodha. Through these very rituals, one should apply them to the accomplishment of all substances, such as the hook, the noose, the skull-cup, and the threatening gesture, as well as others like realgar, eye-salve, pills, alchemy, and foot-unguents.
If those who are unable to accomplish the supreme great accomplishment should do so, they should accomplish it from milk, yogurt, butter, pure water, cool water, and so forth. Regarding the accomplishment from milk and the like: having first performed the approach for three hundred thousand [recitations] or for six months, and having performed the practice for half a month, on the final night of a lunar eclipse, it is appropriate whether or not a maṇḍala is constructed.
Until the moon is released from an eclipse, one should cover butter and so forth with the left hand and perform recitation with one-pointed focus, directed toward the attainment of siddhi. If signs appear just as the moon is released, by drinking those [substances], middling siddhis such as the increase of insight will arise. Even if signs do not appear, benefit will still occur. For such practices, it is also suitable to perform them even without maintaining the ascetic observances (vratas). This has been a brief incidental explanation; the presentation of the characteristics for accomplishing the great siddhis through the possession of observances, drawings, maṇḍalas, and so forth, is complete.
Now, the characteristics of the conduct of those who have attained siddhis—the various activities that become a great accumulation of merit, that become the cause of siddhi, that do not become obstacles such as hindrances but become auspicious, and that gather in beings because they are free from fault—will be explained. In this regard, "conduct" refers to the characteristics of bathing, eating, engaging in ordinary activities, the activities of sleeping and waking, and the conduct of distraction, which is the characteristic of engaging in play and so forth. In all of these, the common factor is not being separated from the two types of bodhicitta: the realization that all phenomena are unborn, and not abandoning the meditative absorption (samādhi) of one’s own deity in order to fully protect beings who appear as mere illusions. By that very [bodhicitta], the expulsion of hindrances and protection will also be accomplished.
In particular, when performing the ritual bath, one should visualize being empowered by the nectar-water that is the nature of the bodhicitta of the buddhas. To do so, one should visualize one’s own wisdom deity in the space before oneself, prostrate mentally to them, and perform the bath as previously described. One should then imagine that the vase of wisdom nectar confers empowerment upon one’s crown, thereby completely purifying all stains of obscuration. Then, taking pure water in one’s cupped hands and visualizing it as nectar, one should offer it three times to the Sugatas and request them to depart. After that, one should arise. Then, one should also maintain the protection. This is a brief summary of the meditative absorptions for the ritual procedures of bathing.
Regarding the ritual for eating food, there are two types: the outer and the inner. As for the outer, one should not consume food out of craving or attachment; rather, one should think, "In order to sustain the aggregates, I shall generate a great accumulation of merit for the sake of myself and others," and then eat blameless food in moderation. As for the inner, it is an offering of everything through the application of blessing the samaya as nectar. Regarding the procedure for that: first, the food vessel should be blessed as a lotus vessel. The food should be visualized as the nature of the five samaya meats, such as human flesh and so forth, and the five samaya nectars, such as Vairocana and so forth.
One should consecrate [the offerings] so that they possess the nature of the nectar of primordial wisdom (jñāna), the essence of body, speech, and mind, and are endowed with the qualities from which the various sensory pleasures arise. Alternatively, one should visualize the various types of food as sustenance produced from the Sugatas melting into light. One should visualize the various types of drink as nectar produced from the objects of the senses melting into light. In this way, one should consecrate them so that they possess the power to please all through the flavor of the great bliss of the non-dual union of the Father and Mother.
In that regard, one should consecrate one's own body as the maṇḍala of the deity and visualize the tongue and hands as the emanated body that performs the offering. Alternatively, the five fingers of the hand are the nature of the five families, and the palm is the palace where the Buddhas reside. Taking the food into the hand is the enjoyment and partaking of the great feast; this is the first samādhi of offering.
Then, the mouth is the celestial palace of the liberations, and the tongue is the authentic primordial wisdom of all the Buddhas. Eating the food is the offering of partaking in the characteristic of tasting the flavor of non-conceptual bodhicitta; this is the second offering.
Then, the torso together with the sense faculties is one's own deity maṇḍala. Satisfying it with food is the continuous offering to one's own deity maṇḍala. Through its melting and becoming invisible, all phenomena are purified in the state of non-arising.
In this way, even a single minute particle of edible food becomes an offering of three kinds. Since even a single offering is endowed with the two types of bodhicitta, it serves the welfare of both oneself and others, and the accumulations of merit and wisdom are perfected; this is explained as the vast, unsurpassed offering. It is intended that the various meditative absorptions of eating are also subsumed herein.
Regarding that, when eating food, there are four mudrās: the garuḍa mudrā, which purifies poison and consecrates it as nectar; the invitation mudrā, which invites the buddhas to the gaṇacakra; the lotus mudrā, which enjoys the gaṇacakra; and the mudrā for requesting departure, by which the buddhas are sent back to their own abodes once the offering is complete.
Regarding the garuḍa mudrā: join the tips of the thumbs and ring fingers and form them like the beak of a garuḍa, while extending the remaining fingers like the heads of snakes. This is called the garuḍa mudrā that extracts all poisons and bestows nectar. Here, one should place it over the food and consecrate it by reciting either one’s own deity’s secret mantra, the secret mantra of Vajrāmṛta, the mantras of the consorts, the mantra of natural purity, or the secret mantra of Vajragaruḍa itself.
Alternatively, by means of these very syllables Oṃ Āḥ Hūṃ, which are the condensed essence of the suchness of all deities, everything will be blessed. In that regard, the essence of the Garuḍa is: Oṃ Vajra Garuḍa Amṛte Hūṃ Phaṭ. Regarding the mudrā for invitation: cross the wrists at the heart with the fingers of both hands waving, snap the fingers three times, and then clap the palms in the peaceful manner. The lotus mudrā is formed by joining the backs of the two hands, touching the thumbs and little fingers together, and arranging the remaining fingers like an opening lotus; with this, one should hold the food vessel, eat, and offer. The mudrā for requesting the deities to depart is to wave the backs of the fingers of both hands outward; by this, the deities are requested to return to their abodes. When engaging in various external necessary activities, the mudrā for acting for the benefit of others through the meditative absorption of one’s own deity is simply not to let go of that state. At the time of sleeping, one should bring to mind the meditative absorption of emptiness. At the time of rising, one should generate the power of great compassion. It is taught that even during distractions such as play and the like, one will not fall away provided one does not first let go of the force of the bodhicitta. In all these instances of protection, it is sufficient to possess the intention to protect, to be endowed with the mantra and mudrā, and furthermore, to gaze with the eyes and scatter ritual substances.
Even by clapping the hands forcefully, obstacles will be expelled and protection will be established. When constructing a stūpa or reading the sublime Dharma, one should perform these actions with an exalted mental engagement, thinking, "I shall practice this virtue in order to accomplish the welfare of myself and others through the power of compassion." This concludes the instruction on the characteristics of the condensed conduct.
Throughout the infinite reaches of the expanse of space, however many terrifying beings there are in the worlds—māras, rākṣasas, yakṣas, and so forth—among them all, Yama alone is most fierce. Even the single wrathful King of Knowledge is far more terrifying than a thousand Yamas. Upon merely seeing the extremely fierce wrathful king Yamāntaka, the power of all other wrathful deities is diminished, they are cowed, and they drop their own weapons. Therefore, in all the buddha-fields, even those as numerous as the atoms of the most terrifying realms, there is none equal to Yamāntaka. For this reason, that which is explained in this King of Rituals is the foremost of all procedures. Whether gods, māras, or even all the Tathāgatas, or misleading guides, non-Buddhists, and evil persons—even if they all gather together, they cannot create obstacles. Even those with inferior insight, meditative concentration, and faith perform various activities according to their own whims; what need is there to mention those who, possessing perfect faith and diligence, apply themselves to all the siddhis? Nevertheless, those who do not realize the Buddha’s intention and view the conduct of body and speech as the path—
Regarding the ritual procedures for subduing through the activities of suppressing the wicked, the lowly, and so forth, some conceive the thought that these are devoid of the bodhicitta. If beings of inferior disposition who possess such a continuum hear of this, they may become terrified or even bound; failing to see the profound, great, and essential meaning, they lack the bodhicitta born of faith and come to doubt the accomplishments and the word of the Buddha. Since some, through disparagement, create the cause for downfall and thus fall into an inferior state, I shall briefly explain, in summary, the characteristics of the Buddha’s deeds and the great path of yoga by which they are accomplished.
However many Buddhas there are in the ten directions—those of the past, the present, and those who will arise in the future—no matter what various hardships they undergo, none will ever attain supreme enlightenment without first realizing the equality of all things and compassion. That equality is the non-arising of all phenomena, their non-cessation, and their freedom from permanence and nihilism. Likewise, regarding the activities of coming and going, and such things as diversity and unity, all that appears to the deluded mind and is expressed through signs and names—their nature is not to be found therein. This nature is not created by anything else, is without dependence, and is unchanging. If phenomena that arise possessed such a nature, how could they ever be said to arise? Therefore, there is no permanent essence whatsoever. Even that which appears as the mere arising of an entity is not completed as an arising in a single moment.
Since even the arising of another moment has ceased, that appearance of arising as a mere illusion lacks a basis that can be analyzed by the mind; therefore, the mere phenomenon of arising does not exist. For that in which arising is not established as a real entity, how could cessation be established? Thus, all these phenomena are neither established as eternal nor as annihilated. If there is no arising, from what could eternity arise? If there is no cessation, likewise, how could there be annihilation? Because phenomena can be deconstructed by the mind, a single entity is not established; and since they do not depend upon a single [entity], by what authority could a plurality be posited? Since neither one nor many are established, how could there be the activity of coming and going in phenomena? If there is no coming and going, the designations of "liberated" and "unliberated" for noble beings and ordinary people would not be established. Likewise, how could the designations of "affliction" and "purification" on the path be established? If you say that by the power of the two—ultimate and conventional—there is a distinction in terms of the conventional, then what is the criterion for positing the conventional? Is the conventional merely that which appears, or is it analyzed as the criterion for the conventional being the posited characteristics? If mere appearance were the conventional, then because all sentient beings possess the view of a self, the so-called "self" would become the conventional. If that were the case, there would be no distinction between high and low views regarding conventional truth. If the characteristics of appearing phenomena were posited as conventional truth, [then...]
Because characteristics are distinguished by the intellect, they have neither limit nor measure. To analyze phenomena within the baseless fundamental state is like a child arguing with the sky. If conventional reality is not found even as conventionality, how could it be found in the ultimate sense? If conventional reality is thus not found, the ultimate will not be found either; for all things are established in mutual dependence. When the basis of dependence is not established, that which depends upon it is likewise unestablished. Therefore, when one sees nothing among the various appearances of phenomena that can be established, one does not cling to what is not seen, and is free from the mental effort of accepting or rejecting. This is called the bodhicitta of equality. The Buddhas of the three times have not taught that anyone can become a Buddha without realizing this. Possessing this intention and having faith in it, the conduct of the three doors is free from fault. If it brings long-term happiness to many sentient beings and benefits the object of one's practice, even if the immediate application appears harsh, the Buddha has taught that it is the Buddha’s activity; the path of yoga is nothing other than this. Therefore, if one practices this supreme vehicle of the Victor with wisdom and compassion, then even without relying on the path-dharmas of generosity and so forth, all auspicious perfections—both in this life and the next—will be accomplished simply by pleasing one’s own deity. This is the attainment of the supreme perfection of nirvāṇa.
The Buddha, the Blessed One, the Lord of Dharma,
If through this very method [of the Mahāyāna] accomplishment is swiftly attained,
Why would those possessing insight not rely upon it?
From the marvelous conduct of the Mahāyāna,
Like a priceless, precious jewel,
It fulfills the intentions of many sentient beings
And demonstrates the activities of subduing and benefiting.
Yet, because beings of inferior intellect who hold to [the view of] substantiality
Do not perceive with their minds that this is the Buddha’s activity and his path,
They fall into two types of deviations:
Some, through disparagement, fall into the state of downfall;
Others, though having faith, do not see it as the path.
Because they see it merely as a ritual for this purpose,
Even if they enter with faith, they remain far from the great goal.
Therefore, even those who uphold [the teachings] correctly
Should, through the skillful means of pith instructions,
Ensure that those with insight and devotion are well-guided.
If beings who lack pith instructions
See the volumes [of scripture] and disparage them,
They should not disparage them, but should reflect well and perform two types of analysis.
If it is meaningful, even if it is disparaged,
One will certainly incur the downfall of disparaging it.
If it does not possess great meaning,
By leaving it in equanimity, one’s negativity will not increase.
Even if one is not held by either intellect or pith instructions,
One should always remain free from superimposition and denial in this way.
Those who wish to uphold and preserve this
Should possess the three: faith, diligence, and insight;
And if they have the character of having firmly held the pith instructions in the past,
They are a vessel for the pith instructions.
If their devotion is firm, even if they lack insight,
One who acts according to the Word is a vessel for the pith instructions.
The ocean-like King of Tantras of Mañjuśrī is the source from which various precious accomplishments arise. This is a collection of the supreme jewels, a casket the size of four finger-widths, condensed from the Vajravibhaṅga (The Detailed Analysis of the Vajra). Merely by wearing it upon one's body where it resides, this method was condensed by Śrī Līlavajra.
From this detailed ritual manual, the Ratnākara (Ocean of Jewels), which is a compendium of all the realizations of the noble Mañjuśrī, and from other sources, this supreme collection of jewels for swift practice—a casket the size of four finger-widths—has been condensed. This concludes the method for benefiting oneself and those who depend upon one, compiled by the great master, the glorious Śrī Līlavajra, to be worn upon one's body.
Although all paths become clearly visible when the cloudless sun rises, those beings who are unaccustomed to them do not know how to travel, as if obscured. To clear away such obscurations, I have composed this latter work. Because I do not know the Abbot’s [Śāntarakṣita’s] intent regarding the analysis of all the meanings, I am not capable of that; for now, I shall merely introduce the entrance to this subtle path.
In this regard, from the teaching of the detailed rituals that serve as the means to accomplish various minor accomplishments and the great accomplishments, as well as unsurpassed enlightenment itself, [I shall explain] the sequence in which a mantra practitioner should enter and how they should enter.
This shall be taught so that, by correctly understanding the definitions of the sequence of meaning, one may be able to engage [in the practice]. Regarding that, first, as for the ritual of the preliminary activities: having received one’s own deity and mantra from a guru who has been well-examined and is understood to be engaged in the application, one should then thoroughly train in the rituals of the methods for accomplishing siddhis and the rituals of the activities to be performed. Following that, one should enter and exert oneself in the rituals of the methods for accomplishing siddhis. After that, whether or not siddhi is attained, one should not abandon the accomplishment of great enlightenment by abiding in the samādhi of equality and accomplishing the welfare of sentient beings through various activities, while taking up the deeds of a Buddha.
In that regard, a yogi who has properly practiced the preliminary rituals should go to a pleasant and secluded place in order to approach and accomplish the deity. There, having thoroughly cleaned a maṇḍala that serves as the basis for offering to the deity, one should place there a cast image, a painting, or the like, as a support for offering. Having gathered the articles of offering such as flowers and so forth, and having assembled everything suitable to be accomplished through knowledge, one should apply oneself to what is to be practiced here. This consists of the conduct of the essential practice and the conduct of virtuous companions. Regarding those, the essential practice involves meditation, making offerings, and recitation. The virtuous companions involve reading the sublime Dharma, constructing stūpas, and so forth, at times of relief.
Conduct consists of the religious practices of humans, such as bathing, eating, and so forth. These practices undertaken with diligence are endowed with the activities of preparation and the actual engagement. In this context, "preparation" refers to the restoration and taking of vows, and so on. "Engagement" refers to requesting forbearance, requesting the deities to depart, and so forth. The sequence for this is as follows: first, rising early in the morning, one should think, "I shall act for the benefit of sentient beings." Then, having briefly reflected on what has been well-done and what has been ill-done, one should resolve, "I shall restrain from faults and cultivate virtues," and then rise. Having performed a brief ablution, one should burn incense, hold flowers, and scatter them before the images and so forth. Reciting these verses, one should generate these virtuous dharmas within one's continuum:
To Mañjuśrī, Vajrarāja, and the rest,
To the Victors and their Sons,
With body, speech, and mind endowed with devotion,
I bow down and pay homage from all sides.
Whatever is praised in the Buddha-fields,
The supreme things in the worlds,
Precious jewels, flowers, incense, and so forth,
I emanate from all sides and present as offerings.
All the misdeeds I have previously committed,
Accumulated in every way,
I confess in the presence of the Victors,
Through the perspective of their lack of intrinsic nature and their mode of existence.
The merit of all the Protectors,
And all the virtues of the lowly,
With a mind that views them with equal harmony,
I rejoice with a pure heart.
Having attained supreme enlightenment,
The Sugatas, out of compassion, for the sake of training beings...
To you who turn the wheel of Dharma, I pray like Brahmā. To those who intend to pass into nirvāṇa, I pray that for the sake of the long-term happiness of all beings, you remain without passing into nirvāṇa for as long as saṃsāra endures. Until saṃsāra is exhausted, may my virtue likewise never be entirely spent, but rather bring all sentient beings to full maturity. From this time forth until I reach the heart of enlightenment, I offer myself as a servant to the Protector; please accept me with your compassion. From this moment on, in accordance with your command, O Protector, I shall accomplish the welfare of all beings; please grant your blessings.
Having generated virtuous qualities in one's own continuum with these verses, one should then either engage in the meditation of the vajra maṇḍala at that very time, or else arise and read the sublime Dharma, eat a meal, properly prepare the external ground and so forth, and perform a great ablution. Then, sitting properly upon one's seat, one should meditate on the vajra maṇḍala. The ritual for that should be applied here exactly as it was previously well-explained. Having meditated in that way, one should engage in the activity of making offerings. Although the mantras for these were previously taught in the scriptures, their essential nature was not explained; therefore, I shall provide a brief formulation of them. In that regard, if one wishes to perform the invitation with the root mantra, the syllables jaḥ hūṃ baṃ hoḥ should be appended to it.
Regarding the offering of the seat, append samayas tvam after those [mantras]. For the offerings of flowers and so forth, append mahāpūjā samaye hūṃ after the root mantra. Likewise, for the request to depart, append visarjaya svāhā. Alternatively, if one wishes to apply [the mantra] to each individual [action], then for the invitation, the offering of the seat, the offering of argha, and the request to depart, one should apply this very mantra: oṃ yamāntaka hūṃ phaṭ. For other offerings, one should apply the root secret mantra itself without an invocation. For the expulsion of obstructors and the dedication of the torma, one should apply oṃ hrīḥ ṣṭrīḥ vikṛtānana hūṃ phaṭ. These are the rituals for those who delight in concise summaries. For those who delight in elaborate detail, one should perform the invitation, offerings, and so forth, beautified by verses in the "melodious" style. Having generated the dharma in the continuum through intention, one should respectfully consecrate those [offerings] with mantras and mudrās. In that context, the "melodious" style of speech is the speech of the sons of the gods; it is neither too slow nor too fast. One should recite: "Just as the gods bathe [the Buddha] with water emanated by the gods, may you today likewise wash your hands and feet in every way." One should recite the pure secret mantras as one pleases. Having visualized them as pure, first, for the offering of the argha water, one should apply: "Of all the offerings that exist in the worlds, the supreme nectar of sweet dew comes first."
"Having offered that, all offerings shall also be thoroughly consecrated by the mudrā." Having said this, one should apply the argha mantra as desired. Then, having gathered flowers and so forth, which serve as the gateway to the qualities of sensory desire:
"Supreme flowers, with excellent colors and shapes, which bring joy to the sight of those with desire; various kinds of pleasant and charming sounds; the speech of Brahmā, which is superior to all others; and the pervasive, delightful fragrance that is peerless to the scent of the divine utpala lotus. Among the various supreme foods endowed with flavor, the nectar of Brahmā is unequaled in taste. Among all touches that are pleasant and fit to be enjoyed, there is none like the touch of a celestial maiden. Therefore, having consecrated those things praised as the supreme objects of desire, I shall offer them to the one who is the field of merit."
Oṃ vajra puṣpa mahāpūjā samaye svāhā.
Alternatively, one may use the essence of the manifestation of the suchness of all tathāgatas, oṃ āḥ hūṃ, or else combine these with the secret mantras of the names of each respective offering and their consecrations. Thus, for the flower offering, one should apply: oṃ āḥ vajra puṣpa mahāpūjā samaye hūṃ. Likewise, by combining vajra dhūpa, vajra dīpa, vajra gandhe, and vajra naivedya in the same manner, one should apply them to the incense, lamps, unguents, and pure food.
These and all other offerings should be consecrated with this great vidyā-mantra, which causes a great cloud of offerings to arise in common: OṂ ANUTTARA SARVA PŪJA MEGHA SPHARAṆA MAHĀ SAMAYE SVĀHĀ. This should be applied to all of them. Furthermore, all offerings of musical instruments, such as the vajra and bell, should be consecrated with this great vidyā-mantra that consecrates all sounds as the profound Dharma of the Perfection of Wisdom: OṂ VAJRA GHAṆṬE RAṆI PRARAṆA SAṂPRARAṆA SARVA TATHĀGATA BUDDHA KṢETRAṂ PRACĀLAYE PRAJÑĀPĀRAMITĀ SVABHĀVE HŪṂ SVĀHĀ. This should be applied to all sounds.
When the offerings are thus completed, the dedication of the torma should likewise be performed as one pleases with the secret mantras such as HRĪḤ ṢṬRĪḤ. Having taken up the jewel with that very mantra, one should sit facing the painting or statue, settle the mind in meditative equipoise for a short while, and perform as much of the recitation ritual as possible, as previously taught. Then, when wishing to conclude, one should make offerings. If one is unable to make offerings, one should scatter flowers. Then, with palms joined in reverence, facing the painting or statue, one should say:
"Having attained the supreme, unshakable, and unsurpassed Dharma,
And possessing a boundless ocean of qualities,
You who act with impartial compassion for all beings—
To your feet, O Gentle Protector, I bow forever.
To please the Victors, this precious recitation..."
With devotion, I shall always represent [you] before my eyes. For any slight discomfort caused by the exhaustion of body and speech or the distraction of thought, please grant your forbearance. So that not even the slightest merit generated through devotion may go to waste but instead become meaningful, I offer these few precious enumerations of Secret Mantra as an instruction to you, the Supreme Protector. May the precious fruit of Secret Mantra be present wherever and whenever various harms of the ocean of saṃsāra—such as disease, suffering, enemies, and obstructors—arise, both in this life and the next. Now that my purpose has been successfully accomplished, I pray that all you Compassionate Lords and your Sons return to your own abode of bliss. Yet, for the sake of wandering beings, please return once more. One should also recite the secret mantra: OṂ ĀḤ HŪṂ MUḤ.
With these verses, one has offered praise to the Blessed One Mañjuvajra as the Lord of Victors, requested his forbearance for the conclusion of the recitation, and instructed the Victorious One in the Secret Mantra so that it may be meaningful. Furthermore, because there is the power to act at the proper time for the necessary tasks, one prays for him to arrive at the right time. Since it is not appropriate for one’s deity to remain at an improper time or place when one is exhaling and engaged in distraction, one should request the deity to depart. Having completed these, one should protect oneself, one’s companions, the place, and the ritual implements according to the oral instructions, and then exhale and engage in daily activities. In this way, one should perform this four or three times each day and night.
To practice in that manner, without interruption, for as long as one has vowed—whether for a specific number, a period of time, or until a sign is obtained—is the ritual of the approach (sevā). Then, whether with or without ascetic observances (vrata), the ritual for accomplishing the siddhis through various weapons and substances is as follows: in this regard, one must especially engage in the approach or the cultivation of diligence. All of these are called the conduct for accomplishing siddhis.
Next, regarding the various activities such as pacifying and so forth, which are taught as the conduct of accomplishment, the meditations, offerings, and recitations are here also as before. Specifically, the particular meditative absorptions (samādhi), the invocation of the secret mantras (mantra), and the external ritual applications should be applied to their respective activities exactly as previously taught in the detailed ritual manuals.
Thus, this summary of the three types of activities constitutes the conduct of the mantra-holders (mantradhara). By these alone, the purposes of the mantra-holders are accomplished. In that regard, those with the most excellent mantras, by this very method, attain the siddhi of a Vidyādhara in this very life. They enjoy the excellent fortune of gods and humans, and by attaining perfect power over various activities, they also fully gather sentient beings.
In order to behold the bodhisattvas or Vajradharas who have accomplished the conduct of awakening in various buddhafields, and in order to behold and make offerings to the Blessed Buddhas residing in those fields, they enter various fields through the display of miraculous powers. There, they play and enjoy themselves, yet without falling away from those accomplishments, they also enter into supreme meditative absorption and apply themselves to unsurpassed awakening in this very life.
Some, having attained accomplishment in this very life, remain for one eon or even longer. They are honored by noble gods, asuras, and others who possess great merit. They enjoy the company of the most excellent daughters of gods, asuras, yakṣas, and vidyādharas. Then, after passing away, they take birth in a future buddhafield as the first member of the assembly. There, they go forth into the religious life, purify their Dharma-eye, and become bodhisattvas. Subsequently, they are born with a fortune equal to those dwelling in the Akaniṣṭha realm, and from there they attain unsurpassed great awakening.
Others attain minor accomplishments in this very life. Living for a hundred, a thousand, or many thousands of years, they possess miraculous powers and superknowledges. They live and enjoy themselves in happiness within this very life.
Otherwise, whether or not they encounter the appearance of a buddha, there are those who, having been joined to good fortune, will gradually attain awakening. Among those who have attained accomplishments (siddhi), some, without falling away from their attainment, are joined to awakening without interruption through the gateway of good fortune. Some, having attained accomplishments, enjoy the craving for the qualities of sensory desire; thus, having fallen away from their attainment, they are unable to apply themselves without interruption, and there are also those who accomplish awakening with interruptions. Some, without having accomplished the siddhi in this life, pass away and are fully established in the intermediate state (antarābhava), where they will attain accomplishment. Some, having fully completed the next birth, will attain accomplishment immediately upon birth or after a short time. Some, having linked the continuity of karma in this life, will become diligent emanators endowed with good fortune in a future existence and become accomplished there; likewise, there are those who become accomplished through many births, such as the second or third. Furthermore, there are those whose practitioners' efforts have become weak, such that they fall under the power of various conditions in other births. Moreover, there are those who, not being embraced by the bodhicitta, are led by the power of craving to first engage in inferior fortune; yet, even if they thus become inferior or equal, it is not that the seed of liberation has not been planted.
Therefore, those who have entered this gateway should rely solely upon the path and generate the power of bodhicitta. Even those individuals who wish to accomplish minor activities in this present life should generate the power of insight and compassion. By the force of these, their activities will be accomplished, and long-term happiness will also arise through their power. As for those who have attained accomplishments but then declined, falling under the influence of other conditions, this occurs because the power of the two types of bodhicitta is weak. Therefore, if one acts while primarily motivated by this intention, all activities will become completely pure. "All māras will be overwhelmed," so the Victors have spoken, and the gurus have also given this excellent instruction.
The supreme protector of beings, Mañjuśrī, extensively taught the supreme fields of knowledge. From that, the one known as the Secret Name, Līlavajra, who liberates beings, has excellently taught these detailed rituals of the supreme methods. Even the subtle difficulties of entering that path have been addressed with sound reasoning for the benefit of the lowly.
From the Detailed Ritual of the Vajra Analysis, which is a compendium of all the conceptualizations of the noble Mañjuśrī, the master Śrī Līlavajra, together with the single chapter on benefiting others composed by the master Bhadrapāda regarding the detailed rituals of activities and accomplishments, is hereby complete.
Translation status: Not among 84000's published translations, and not in progress there. Translations published elsewhere have not been searched for, so one may exist. (source: 84000 catalogue + registry; checked 2026-11-10).
Set in Newsreader and EB Garamond; Tibetan in Noto Serif Tibetan; Chinese in Noto Serif SC.