Derge Kangyur/Tengyur e-text, Esukhia/Barom edition — public domain (mechanical reproduction)
This commentary on the Tantra of Vajrapāṇi's Triple Dreadful Training provides a technical manual for the ritual subjugation of malevolent forces and the attainment of worldly and spiritual goals. The text functions as a guide to the 'Blue-Clad Vajrapāṇi' practice, blending meditative absorption with complex external rituals. It commits the reader to a rigorous system of visualization—specifically the 'Great Wheel' and the deity's three-faced form—and the precise application of mantras to control various classes of spirits, including nāgas, yakṣas, and māras. The work moves from the metaphysical foundations of the deity's form and the symbolic meaning of his attributes to the practical application of activity mantras for specific outcomes, such as inducing rain, acquiring wealth, or providing protection. By integrating internal yogic processes, such as the manipulation of vital winds (prāṇa), with external ritual objects like mustard seeds and skull vessels, the text presents a comprehensive system for transforming delusion into power and neutralizing obstacles through the wrathful energy of Vajrapāṇi.
Provenance
About this text
A commentary on the Noble Tantra of the Blue-Clad Vajrapāṇi Subduing the Three Fierce Ones, the Āryanīlāmbaradharavajrapāṇirudratrivinītanāmatantravṛtti belongs to the classical Tibetan tradition. The work is attributed to the Indian author Jabaripa. It was translated into Tibetan by Devapuṇyamati, Jabaripa, and lo tsa ba chos kyi bzang po, and is preserved in the Tengyur (vol. ཚི) within the collection of Other Skillful Means Tantras, where it extends over 21 pages. The work enacts a system of ritual subjugation and spiritual attainment, blending meditative absorption with external rituals. It guides the practitioner through a rigorous system of visualization—specifically the deity's three-faced form and the 'Great Wheel'—and the application of mantras to control malevolent forces such as māras, nāgas, and yakṣas. The text moves from the metaphysical foundations of the deity's form to the practical use of activity mantras for outcomes such as protection, acquiring wealth, or inducing rain. A scholar or serious reader consults this work today to study the integration of internal yogic processes, including the manipulation of vital winds, with the ritualized control of spirits and the overcoming of obstacles posed by figures such as the Māra Rāvaṇa.
Cite thisAnuvāda, “A Running Commentary on the “Tantra of Vajrapāṇi's Triple Dreadful Training”” (Toh 2147), machine draft, 2026.https://naxiai.com/tibetan/works/toh2147
Summary & commentary
Significance
The work is significant for its detailed preservation of the 'wrathful' side of Indo-Tibetan ritual technology, illustrating how tantric practice was applied to concrete worldly problems. It demonstrates the intersection of high meditative absorption and folk-like ritualism, providing a primary example of the 'activity' (karmic) functions of the Vajrayana tradition.
Structure
Passages
Section
Description
1-11
Deity Description and Symbolism
Introduction of the Blue-Clad Vajrapāṇi, his three faces, his retinue, and the symbolic meaning of his attributes and the maṇḍala.
12-20
Internal and External Rituals
Instructions on yogic winds, heart-mantras, the use of ritual objects like mustard seeds and skull vessels, and the arrangement of mantra grids.
21-29
Specific Applications and Protections
Detailed protocols for subduing specific spirits (yakṣas), inducing rain, attracting wealth, and creating protective amulets.
In the language of India: Ārya-nīlāmbaradhara-vajrapāṇi-rudra-vinaya-tantra-vṛtti-nāma. In the language of Tibet: ’Phags pa lag na rdo rje gos sngon po can drag po gsum ’dul zhes bya ba’i rgyud kyi ’grel pa (The Commentary on the Noble Tantra of the Blue-Clad Vajrapāṇi Subduing the Three Fierce Ones). Homage to the Blessed One Mañjuvajra.
I bow with profound devotion to the Compassionate One, who liberates from the poisons of the afflictions, who appears in forms of wrath and passion inseparable from the ultimate truth, and who destroys the poisons of the malevolent. For the benefit of this tantra, I shall compose this [work] through the stages of the Guru, like the separation of milk and water by one who has consumed poison.
Characterized by the signs of the unchanging, inseparable union of method and wisdom, the three fierce ones destroy the afflictions. I shall explain the meaning of the inexpressible, non-conceptual body that transcends both afflictions and the objects of knowledge.
Thus have I heard at one time: The Blessed One, the Subduer of Māras, was dwelling together with the hosts of Māras in the palace of Akaniṣṭha, the Realm of Controlling Others' Emanations. This indicates that after the Blessed One had generated the mind of enlightenment and received the prophecy from the Blessed One Dīpaṃkara, he acted to discipline those to be trained. The Blessed One then manifested complete and perfect enlightenment, pervaded the world with immeasurable millions of light rays, purified the three lower realms, and displayed signs of movement, trembling, and shaking, before remaining at that very place, the Vajra Seat, the Essence of Enlightenment.
Then the Māra Rāvaṇa, together with his retinue, arrived at that very spot through the power of meditative concentration. In order to create obstacles, he spoke these words: "You have not brought sentient beings to maturity; you have not perfected the six perfections. Since you have not completed those two practices, it is unreasonable for you to have attained manifest, perfect buddhahood."
The meaning of this was: "Since you have not brought sentient beings to maturity, and since you have not practiced the six perfections for immeasurable eons as is required, it is unreasonable for you to be a buddha." To reverse the perverted thoughts of that Māra, the Blessed One struck the earth with his right hand, causing the entire ground to tremble and shake. At that very moment in front of the Blessed One, the Earth Goddess, appearing like refined gold, emerged. As soon as she emerged, the Māra was struck with terror.
Then the Blessed One gave instructions to the Earth Goddess, took a tiny speck of dust from the surface of the earth, and said, "It is reasonable for me to be a buddha." At this, the Māra became agitated and fled into the sky. Subsequently, that Māra gathered all his retinue, including the Māras of the gods of the Heaven of Controlling Others' Emanations, the nāgas dwelling beneath the earth, and the yakṣas dwelling upon the earth, such as Vajrapāṇi. Then the Māra and his retinue rained down various kinds of weapons, thunder, lightning, and fierce iron hail upon the Blessed One, and unleashed fierce, enraged wild beasts.
He pacified all those mountains and rocks that had been hurled without obstruction, so that no one could see them. Then, in the very midst of space, he entered the meditative absorption of the body of Vajrapāṇi, blessed by the light rays of all the tathāgatas of the three times. Immediately upon his entry, trembling, shaking, and quaking occurred. Those māras, wondering what had happened, looked in every direction with thoughts of terror and suffering. Then, looking into the sky, they saw him and fell to the ground as if their hearts were breaking, and they came to possess the realization of the first bhūmi.
Then, the emanated Vajrapāṇi, together with immeasurable bodhisattvas, emerged from another world system. After circumambulating the Blessed One, the bodhisattva Vajrapāṇi touched those māras with his hand. As soon as he touched them, they regained their mindfulness, and the thought of compassion arose in their continuums. They also beheld the great wrathful deity in the sky and quickly uttered words of refuge to Vajrapāṇi, saying: "O Lord, please protect us! Please protect us from this great terror!" Vajrapāṇi replied to them, "Go to him," and they went for refuge.
Then, at that very time, I, Vajrapāṇi, heard this request. It was heard at one time. If one asks, "From whom was it heard?"—
To the Blessed One, who had entered the meditative absorption of Vajrapāṇi, the Subduer of Māras. In what place? At the summit of the desire realm and the lowest level of the form realm, in the abode of Paranirmita-vaśavartin. With what retinue? He dwelt together with the malevolent ones of the heavens above, the earth below, and the subterranean realms. If one asks why he dwelt together with those beings: after the past buddhas, such as Dīpaṃkara and others as numerous as the sands of the river Gaṅgā, had inspired him to generate the mind of enlightenment, they gave him a prophecy for the future, saying, "You, the Blessed One Śākyamuni, shall appear in the Sahā world," and granted him permission, saying, "Subdue these three types of malevolent beings." Therefore, he entered the meditative absorption of Vajrapāṇi—the non-dual expanse and wisdom that defeats the hosts of yakṣas, the hosts of māras, and the hosts of nāgas. For this reason, he was blessed by the buddhas of the three times: blessed by those of the past, blessed by those of the present, and to be blessed by those of the future. Thus, Vajrapāṇi was commanded, "Hold this!" Having been thus exhorted by the Blessed One, Vajrapāṇi offered a prayer of praise with great devotion. Surrounded by an immeasurable assembly of tens of millions of yakṣas, with fangs bared...
Regarding the term "boundary" (mtshams): it refers to the cutting off of both afflicted and non-afflicted [states], and the boundary is that which is in motion. Alternatively, it refers to the fierce ones. Its meaning is to cut the two types of obscurations at their root and to act for the benefit of beings through compassion.
Regarding "eyes like a mass of glowing embers": the eyes are insight (shes rab). The redness is passion. Alternatively, they are the eyes that burn the fierce ones. Its meaning is the destruction of ignorance. The insight that is like a mass of glowing embers is the great wisdom (ye shes) that blazes of its own accord. The breath is compassion. The flame is that which ripens, meaning it ripens others. Alternatively, the terrifying roar is the syllable HŪṂ. The sound is the proclamation; the breath is the outward radiation. It blazes like a flame and burns the fierce ones. Its meaning is that the breath is the uninterrupted wisdom. Blazing like fire is clarity. "Terrifying" refers to all fears. "Possessing a roar" is the granting of relief, which liberates one from all fears. Therefore, it is so called because it grants relief from the breath of desire.
If one asks, "What is the result?" it is "the brows knit in a frown." This means possessing the performance of the benefit of beings through the three bodies (sku gsum); it is a praise for one who is utterly pure and possesses the fruit of the three bodies.
Regarding "the hands and arms adorned with lotuses and water-deities": this refers to white snakes. "The head adorned with Vasuki and Shankhapala" means they are made into a crown.
Regarding the "serpents with blazing jewels as crowns," this means that upon the heads of those four serpents are blazing jewels accompanied by light. Furthermore, the jewel that serves as the crown is a blazing wish-fulfilling gem (cintāmaṇi). The other jewels are sapphire, ruby, and indranīla. Regarding the "blazing nāgas Nanda and Upananda as earrings," these are two red serpents. "Blazing" refers to the blazing ruby upon the crown of the head. With his feet, he tramples and devours blazing, venomous serpents. Regarding the "nāga king Suparṇa bound as a belt and the black nāga held as a sash," these are the two black ones, Karkoṭaka and Kulika, which he has placed in his mouth and drawn out as a sash; black poison emanates from his mouth, and a blazing dark-green indranīla jewel is upon his crown. This is the sign of subduing those possessed by hatred. Regarding the "full face with the upper teeth pressing upon the lower lip," this signifies the inseparability of method and insight, or the non-duality of the expanse (dharmadhātu) and primordial wisdom (jñāna); "full" means expanded into the nature of the primordial wisdom of great bliss. Its significance is that he possesses the signs for subduing those possessed by desire. The "appearance of Yama" refers to a massive body and an extremely wrathful expression. The Blessed One endowed with these qualities is wrathful toward those who have entered into error, displaying a flickering tongue, a coiled belly, and the devouring of serpents. Its significance is that "Yama" refers to individuals who have entered into error.
In this regard, because it reveals the light of insight, it is the lightning that generates illumination through the gateway of speech. The belly is vast, and the snake is the nature of delusion; to devour it is called "eating," which signifies the subduing of those possessed by delusion. Thus, this is a praise endowed with the signs that subdue the three poisons. If one asks what the specific qualities are: the statement that the depth of the ocean, eighty-four thousand yojanas, reaches only to the knees of the feet, indicates the measure of the body, meaning it is exceedingly large. The phrase "seated upon Indra and the Sun" means that Indra is Śakra of the desire realm and Brahmā of the form realm; he is like the full moon upon the shoulders of Brahmā, who is lying face down and crossed over. The sun is upon the shoulders of Śakra; seated upon those two in a posture with one leg extended and the other drawn in, he is "terrifying by the sound of clapping his hands," which signifies supreme power—the power to shatter the world systems by clapping his hands. "A-la-la" is an expression of wonder at emptiness or an expression of wonder for those to be trained; "terrifying" refers to the earth above and the earth below. "Crushing the nāgas" refers to those dwelling beneath the earth. The Blessed One, possessing that body, crushes them with the great roar of laughter that proclaims fierce laughter. If one asks, "Does he then lack enlightened activity?"—
"He who causes universal agitation and has the form of Yama; he who terrifies the three realms; he who subdues the nāgas." Regarding this: from that body which causes universal agitation, light rays radiate and flash everywhere, and from those, immeasurable emanations such as Vajrapāṇi are projected; thus, he has "the form of Yama." Because he terrifies the three—the subterranean, the terrestrial, and the celestial—he "terrifies the three realms." Furthermore, because he subdues the three types of those to be trained, he "subdues the nāgas." Therefore, "homage to him" means that the Bodhisattva Vajrapāṇi, having prostrated to the Blessed One, prostrates because he possesses eloquence; that is the meaning. If one asks what the purpose of this is: it is the Bodhisattva Vajrapāṇi, having offered praise, saying, "Please speak." Then, the Blessed One entered meditative absorption in that very palace of Māra in the realm of Paranirmita-vaśavartin. Regarding "then, in that very sky, a celestial mansion": through the miraculous power of meditative absorption, he emanated that very palace of Māra as a celestial mansion, "square with four doors, beautifully adorned with four spokes of a wheel, with lattices and half-lattices, and turrets for subduing the Māras. In the center of the sky of the dharmadhātu, in the midst of a terrifying charnel ground." Regarding "having gathered the retinue with the Great Wheel meditative absorption, the Great Fierce One": in the center of that celestial mansion is the Blessed One Vajrapāṇi, with three faces.
The right and left faces, white and orange-red, subjugate desire and form; the central face, dark blue, is the face that subdues those possessed by ignorance. Alternatively, through his wrathful, laughing, and baring-teeth expressions, he subdues the three types of fierce beings. Alternatively, by assuming the guise of the chief of Māras from the Heaven of Controlling Others' Emanations, he is the sign of subjugating Māra. His six hands hold a five-pronged vajra, a threatening gesture, and the two middle hands clap together; the final two hands devour a snake. His four feet trample upon the sun, the moon, Brahmā, and Śakra. He wears a tiger-skin lower garment and is adorned with the nāgas of the four families. Together with the Blessed One, whose body is complete with the qualities praised, resides the goddess Lhemo Dzedenma (Beautiful Goddess), dark blue in color, holding a curved knife and a skull-cup, embracing his body in a manner that subdues Māra. In the eastern direction, he subdues the yakṣas of the gandharva class. Upon a male and female gandharva, is the wrathful deity called Mārajaya (Victor over Māra), white in color, with four hands holding a five-pronged vajra and a khaṭvāṅga; the lower two hands are in the threatening gesture while embracing the consort. The goddess Özerchenma (Radiant Goddess), white in color, holds a razor and a skull-cup and embraces him from the left. In the southern direction, he subdues the yakṣas of the yama class. Upon a male and female yama, is the wrathful deity called Jvalanatejas (Blazing Splendor), yellow in color, with four hands holding a vajra and a club; the lower two hands are in the threatening gesture while embracing the consort.
The goddess Luminous One (Ojovatī) is yellow in color, holding a copper knife and a skull-cup, and embraces [the deity] from the left. In the western direction, to subdue the yakṣas of the water-deity family, upon a male and female water-deity is the wrathful one called Resounding Roar of Fierceness, red in color, with four arms holding a vajra and a snake-noose. The lower two hands form the threatening gesture and embrace the consort. The goddess Melodious Sound (Ghoṣavatī) is red in color, holding an axe and a skull-cup, and embraces [the deity] from the left. In the northern direction, to subdue the yakṣas of the yakṣa family, upon a male and female king of obstructors in a crossed posture is the wrathful one called Amṛtakuṇḍalī, green in color, with four arms holding a vajra and a club. The first two hands form the threatening gesture and embrace the consort. The goddess Wind-Producer (Vāyudā) is green in color, holding a wheel and a skull-cup, and embraces the principal deity from the left. At the eastern gate are two gatekeepers: the white-colored Hook (Aṅkuśī), who stands upon a moon, extends [her leg] outward, draws with a hook, and makes the threatening gesture. At the southern gate are two gatekeepers: the golden-colored Noose (Pāśī), who stands upon a moon, extends [her leg] outward, hurls a noose, and makes the threatening gesture. At the western gate are two gatekeepers: the red-colored Chain (Śṛṅkhalā), who stands upon a moon, extends [her leg] outward, holds a chain, and makes the threatening gesture. At the northern gate are two gatekeepers...
The bell is green in color, resting upon a moon; it is extended outward, with the vajra and bell crossed in the threatening gesture. Having thus emanated the maṇḍala and brought the malevolent ones under control, the praise to the principal deity, the Great Wheel, for the sake of subduing the wicked is as follows:
Vajrapāṇi, the great wrathful one,
Vajra-anger, the great subduer of the fierce,
The invincible Vajra, the great terrifier,
Vajra-splendor, the chief of mantras,
Vajra-activity, who accomplishes all aims.
To the body of the Great Wheel that tames through skillful means,
The great essence of the five elements,
The beautiful one with radiant light,
The lustrous one, the melodic voice, and the wind-blower,
Who generates and accomplishes all activities,
Summoning, gathering, binding, and holding,
Subduing the extremes and accomplishing all deeds.
This is the praise composed from the perspective of the maṇḍala of the generation stage. Now, the praise from the perspective of the suchness of the completion stage is as follows:
To the indestructible nature of the bindu,
From the radiation and reabsorption of the union of sun and moon,
Who subdues the thousands of classes of obstructors—
To you, the Lord of the Wheel, I prostrate.
Regarding this, "Lord" refers to the body of the Blessed One, the essence of the deity. "Wheel" refers to the emanation, dharma, enjoyment, and great bliss wheels. "Bindu" is the melted bodhicitta. "Nature" is the non-conceptual nature of suchness. "Indestructible" means indivisible or inseparable; thus, it means the inseparability of method and insight. If one asks how that nature is to be realized:
"Union" (kha sbyor) refers to the wheel (cakra). "Sun and moon" refers to the lalanā and rasanā. "Radiating and absorbing" refers to burning, healing, and the radiating and absorbing of the vital wind (prāṇa) into the vital points. If one asks what the purpose is: "Subduing the thousands of classes of obstructors" refers to the subduing of conceptual thoughts (vikalpa). Alternatively, the wheel is fourfold. The "lord" is the nature of the hand-symbol, the vajra, which is the nature of the vital wind and effort (prāṇāyāma). Therefore, it has the meaning of the "indestructible vajra." "Union" refers to the four wheels, which are the nature of the vajra's prongs and the vase. These, moreover, are the nature of method and wisdom, the two aspects of sun and moon. By way of radiating and absorbing, there is burning, healing, emitting, and gathering. How so? In order to pacify the thousands of classes of obstructors, all conceptual thoughts are abandoned and pacified; thus, the obstructors and so forth are pacified. Therefore, the purpose is to pacify outer and inner obstructors and thereby generate benefit. Furthermore, it is said:
"By the intensely blazing seed-syllable,
Method and wisdom are burned and healed.
To the one who thoroughly heals great bliss,
Who subdues suffering and afflictions, I bow."
Thus it is said. This connects back to what was above. Its meaning is as follows: If one asks how the obstructors are pacified, it is said, "By the intensely blazing seed-syllable," because they are pacified by means of the torma offering. Having thus taught the suchness (tattva) of the maṇḍala, the proclamation of the commitments to the retinue by way of teaching the secret mantra is as follows:
Tadyathā bho bho vān nāgādhipataye idaṃ nīlāmbaradharaśarīraṃ vajrapāṇihṛdayani yasamatikramate utsādanaṃ bhaviṣyati śuddhiḥ. This means: "O, O, you serpent lords and the rest, do not transgress this! From what? From this heart-mantra of Vajrapāṇi, the wearer of the blue robe. If you transgress, what will happen? If you transgress, you will be destroyed. If you should transgress, what kind of fault will arise? Tadyathā buddha buddha vibuddha matikramata means that by violating the commands of the Buddhas of the past, present, and future: *hara hara nāgān, prahara prahara nāgān, chinda chinda nāgahṛdayāni, bhinda bhinda nāgadhamani, vīsīmata nāgaśarīṇi, visphoṭaya nāganayanāni, nāgavidāraṇāya hūṃ phaṭ, nāgakrodhasādhanāya phaṭ." This briefly indicates the harm to those dwelling beneath the earth; such things will occur. Using the nāgas as a seat, one devours them, suppresses them and offers them to the principal deity, severs the supports of the sense faculties, binds the body, tears the bodies and hearts of the nāgas, splits the bodies of the nāgas, destroys the nāgas, and the wrathful one pulverizes the nāgas. Regarding the application of this rite: having constructed a triangular maṇḍala, one prepares an image of the target made of beeswax or clay from the site.
Furthermore, having placed [the object] inside a triangular [pit], one should meditate on oneself as the Great Wheel as previously taught. Having appended those activity mantras to the practice mantra, one should knead white mustard seeds and commence the rite. That [object] is generated from the syllable phuḥ; one should perform the summoning, entering, and binding, and the activity should be performed with the seed-syllable phuḥ. Then, one suppresses [it]. Regarding the removal of harm from the yakṣas upon the earth: tadyathā | vidāraṇāya hūṃ phaṭ | krodhasādhānāya hūṃ phaṭ | nīlāmbarāya phaṭ | apratihatabalāya phaṭ | balakramāya phaṭ | kṛtāntāya phaṭ | kṛtāntarūpāya phaṭ | roṣaṇāya phaṭ. These are the Fierce Vanquisher, the Accomplishing Fierce One, the Blue-Robed Accomplisher, and the Unimpeded Power. [They are] the Overpowering of Others, the Vanquisher of the End-Maker, the Vanquisher of the End-Form, and the Vanquisher of the Great Fierce One. yakṣa apamāra phaṭ refers to the transgression of the yakṣas, which is as follows: hasa hasa | dhara dhara | māraya māraya | nāśaya nāśaya. These mean to strike, to crush, to kill, and to cause harm. The application of that rite is as follows: having constructed a maṇḍala for the application of the rite connected to the practice, one should make a triangular pit one finger-breadth deep. From beeswax, one should fashion an eight-finger-sized image and insert the syllable kṣa into its heart. With the emanations of the retinue, one should perform the rite of killing upon the white mustard seeds. Then, one should perform the rite of suppression. tadyathā | vidāraṇāya hūṃ phaṭ | krodhasādhāya phaṭ | nīlāmbarāya phaṭ | apratihatabalāya phaṭ. These refer to earth, fire, water, and wind.
The goddess of earth blessed [the ground] with jewels, lotuses, and water lilies. The goddess of fire caused [it] to be luminous, blazing, and to outshine the light of others. The goddess of water blessed [it] as flowing rivers, lakes of nectar, and delightful rain. The goddess of wind made [it] melodious, charming, and fragrant with a cooling scent and the aroma of incense, thus perfectly blessing it with the miraculous display of nectar.
Parakramaya phaṭ | Kṛtāntāya hūṃ phaṭ | Kṛtāntarūpāya hūṃ phaṭ | Roṣaṇāya phaṭ |
These refer to feeling, perception, mental formations, form, and consciousness. By relying on the grasping of signs, [the deity] discriminates, pacifies envy, and blesses those who suffer with happiness. Those with non-virtuous intentions are blessed with virtue. Ugly forms are blessed with beauty. Those possessed of hatred are blessed with love and compassion. Consciousness is fierce or blazing. Form is of a stable nature. Perception is of the nature of grasping signs. Mental formations are unimpeded or free from attachment. Feeling is happiness or the nature of sustaining the life-force in the continuum.
Because [the deity] destroys the end of the wrathful forms that burn the continuums of others and overcomes adversaries:
Trasanāya phaṭ | Kuṣmaṇḍotsādanāya phaṭ | Pretapiśācavināśakārāya phaṭ |
These refer to the bonds.
There will be harm such as seizing, killing, and suppressing. The ritual application for this is as follows: the māras, the kumbhāṇḍas, the life-robbing pretas, the piśācas, and other such wicked māras and classes of māras—if they transgress these commands, they shall be destroyed. [The mantra is:] hasa hasa, dhara dhara, māraya māraya, nāśaya nāśaya. There will be harm such as binding, seizing, killing, and suppressing. The ritual application for this is expulsion and killing.
For expulsion: having drawn an image of the spirit on birch bark or tree bark, one should heat it over a fire with a vajra and perform the ritual of cleansing. Reciting the mantra amukam uccāṭaya phaṭ, one should expel it.
For killing: having constructed a killing maṇḍala in connection with the practice maṇḍala, one should smear a triangular area with neem juice and draw a black, spreading-pointed vajra within it. One should draw hooks on the three corners. The perimeter should be encircled by a mountain of fire and curved knives. Having placed an eight-finger-sized image of the victim there, complete with a heart, one should perform the killing rite using the three powders of neem juice and white mustard seeds, having manifested oneself as the wrathful emanation. The attire should be black. One should clearly visualize oneself as the Great Wheel exactly as it is. As for the application of the external method of killing: one should perform all the rites with the mantra sarvavighnān vināśakārāya phaṭ. This secret is thoroughly taught for those who destroy the teachings.
Within a skull vessel from a lineage of those who have died without heirs, place an image together with the eight jaḥ syllables. This is the triangular crossed-vajra form; once the approach recitation is complete, begin the activity. Tadyathā | bho bho vān nāga adhipataye idaṃ nīlāmbaradhara śarīraṃ vajrapāṇi hṛdayam | yaḥ samatikramate utsādanaṃ bhaviṣyati śuddhi sarva śatrūn buddhyavināśakārāya phaṭ | sarva śatrūn dharmāya vināśakārāya phaṭ | sarva śatrūn saṃghāta vināśakārāya phaṭ | Reciting this and circling it seven times, one should repel [the obstacles]. Once that has dissolved, sit in the eastern direction, offer the torma, restore the trainings, and make the supplication. Then, as for striking with the nine-pronged vajra: hara hara | prahara prahara | chinda chinda | bhinda bhinda | sarva śatrūn vināśakārāya phaṭ | Strike with these words. Furthermore, these are the mantras based on the principal gatekeepers for the purposes of subjugating, killing, summoning, and binding. One should circle and strike with the right prong of the vajra tip. hasa hasa | dhara dhara | māraya māraya | nāśaya nāśaya | These are for pressing down from beneath the feet and striking. These are the ritual applications of the four female gatekeepers under the authority of the maṇḍala deities: summoning and subjugating, killing and pressing down. The four wrathful goddesses present the offerings, and the four wrathful gods initiate the activities. Bury it on a mountain peak together with a stūpa; by that, the activities will be accomplished. Within a white brass vessel, fashion the forms of the eight nāgas.
On the lunar dates of the waxing phase, offer the three times with nectar and milk. Once the approach recitation has reached one hundred thousand, one should cause it to be swallowed within the form of the bhujaṅga (the crawling serpent).
Mati prapata hara hara nāgān | Pra hara pra hara nāgān | Chinda chinda nāga hṛdayāni | Bhinda bhinda nāga dhāmani | Bhisima ta nāga śarīraṇi | Visphoṭaya nāgayānani | Nāga vidharaṇa hūṃ phaṭ | Nāga krodha sādhānāya phaṭ |
This is the wrathful secret mantra of the eight nāgas. For the primary approach recitation, this is the root mantra; having recited it one hundred thousand times, one should then commence the activity. One should wear the protection upon the body. Having placed the skull of the bhujaṅga into the ritual site, one should entrust it to a low-caste person facing north. This is the mantra for the consecration and accomplishment of the stūpa. The mantra for circumambulating the blessed skull is performed with the kīla and the syllables hūṃ and phaṭ. The eight nāga mantras are for the bhujaṅga; one should understand them as being inserted into the two wheels. The mantra for the spirits is surrounded by the vowels as clarifiers. When the approach, accomplishment, and activities are complete, one should bury it so that everything beneath it is gathered. Having blessed the clay and so forth, it is marked with a triangular vajra. In the three-tiered wrathful stūpa, one makes offerings to the dhātu (relics) within the vase. Having completed the three-day approach, one thoroughly suppresses it with the blessed [substances]. One should fashion an image for subduing the nāgas; having properly accomplished it with the primary mantra, the triangular image and its contents should be properly buried by one possessing the oral instructions. The wheel is to be drawn on birch bark or śiṃśapā bark with neem water.
Regarding the nine-square grid of four lines, the mantras are to be arranged without error as follows: vidāraṇāya hūṃ phaṭ, krodhasādhānāya phaṭ, nīlāmbarāya phaṭ, apratihatabalāya phaṭ, hasa hasa, dhara dhara, māraya māraya, nāśaya nāśaya hūṃ phaṭ. parakramāya phaṭ, kṛtāntāya phaṭ, kṛtāntarūpāya phaṭ, roṣaṇāya phaṭ, hara hara, prahara prahara, chinda chinda, bhinda bhinda hūṃ phaṭ. At the corners, the form and name are placed, and the yantra is encircled at the hub of the principal deity. With vidāraṇāya phaṭ and parakramāya phaṭ, abiding upon the earth maṇḍala, one performs the activities of pacifying and purifying. With krodhasādhānāya phaṭ and kṛtāntāya phaṭ, abiding upon the fire seat, one performs the activities of increasing and ripening. These two are the four-spoked wheels; one should visualize laṃ at the junction of the first and raṃ at the junction of the second. Nīlāmbarāya phaṭ, kṛtāntarūpāya phaṭ, apratihatabalāya phaṭ, roṣaṇāhatabalāya phaṭ. The first wheel has six spokes; the yantra abiding on the water seat is for the sake of magnetizing and gathering, so the water wheel should be rotated. The final wheel has eight spokes; abiding on the wind maṇḍala, one undertakes the activities of separating and destroying, so the wind wheel should be rotated. Having visualized baṃ at the junction of the first spokes, one should place yaṃ on the final spokes. At the end of the session, offer the torma; the retinue is led by the principal deity to slay.
The approach for all of these should be performed with either the fifteen-syllable or the twenty-two-syllable mantra. As for the stages of accomplishment: one should meditate on oneself in the samādhi of the Great Wheel. Then recite: tadyathā bho bho vān nāga-adhipataye idaṃ nīlāmbaradhara-śarīraṃ krodha-svabhāva-vajrapāṇi-hṛdayaṃ yaḥ samatikramate utsādhanaṃ bhaviṣyati rājñāpayati svāhā. This is the mantra of the principal deity together with the consort.
Oṃ vidāraṇāya hūṃ phaṭ | oṃ krodhasādhānāya phaṭ | oṃ nīlāmbarāya phaṭ | oṃ apratihatabalāya phaṭ. These are the four wrathful goddesses.
Oṃ varakramāya phaṭ | oṃ kṛtāntāya phaṭ | oṃ kṛtāntarūpāya phaṭ | oṃ roṣaṇahatabalāya phaṭ. By these, the principal mantra is shown; once one hundred thousand recitations are completed, one should begin the activities.
Oṃ hasa hasa hūṃ | oṃ dhara dhara jaḥ | oṃ māraya māraya baṃ | oṃ nāśaya nāśaya hoḥ. These are to be applied to the retinue.
Oṃ hara hara hoḥ | oṃ prahara prahara baṃ | oṃ chinda chinda jaḥ | oṃ bhinda bhinda hūṃ. These are to be applied to the principal deity itself. These are the activity mantras; thus the meaning of the mantras has been shown.
Now, to restore what has been forgotten: if the yakṣas have forgotten, one should empower a handful of water with the mantra and scatter it into the sky. If those dwelling underground have forgotten, one should strike with pomegranate or mṛdvīkā twigs. If Māras and misleading spirits have forgotten, one restores it by reciting over a thread. If one exceeds these [instructions], the faults previously explained will occur.
"Remember, for it will split like the pod of an arjaka tree!" Thus it is said. Regarding the meaning of "the ritual for that": it refers to the three types of malevolent spirits (graha). Among them, the ritual for the yakṣas is as follows: first, one should meditate according to the Sādhana of the Drop of Nectar (Amṛtabindu), preceded by the two accumulations of merit and wisdom. One should observe a three-day fast. Having recited the mantra over white mustard seeds upon a maṇḍala, once three days have passed, one should place them on the crown of the patient's head. By also placing them in the hand, the spirit will become terrified, angry, and show a hideous face, then flee.
For this, construct a square maṇḍala one arrow-length in size and smear it with incense. In the center, draw the lines for an eight-spoked wheel and paint it yellow. Arrange eight blue-colored vases with blue neck-cloths. In the four corners, plant four arrows, swords, and mirrors. Pitch a tent of blue cotton or silk. Distribute eight red torma offerings. In front, place a blue vase with a blue neck-cloth. The patient, having bathed, should be placed to the north upon kuśa grass.
Then, to consecrate the vase: generate it from the syllable Bhrūṃ. Upon a moon disc, from the syllable Hūṃ, generate the blue wrathful deity Amṛtakuṇḍalī, with hands crossed at the chest and fangs slightly bared. Perform the absorption of the wisdom beings and so forth. Then, meditate on oneself as Amṛtabindu and recite the long mantra for accomplishing the vase one hundred and eight times, visualizing it melting.
Then, visualizing oneself as the principal deity, one should generate the eight great yakṣas from the syllable ku within the maṇḍala wheel. Once the stages up to the summoning, the expulsion of obstructors, the absorption, and the tasting of the nectar are complete, one recites the long mantra.
Next, to consecrate the torma: by reciting oṃ hūṃ hrīḥ, one purifies, multiplies, and inflames it, thereby consecrating it. Then, the yakṣas and their retinues make offerings to the Blessed One with the mantra: oṃ nīlāmbaradhara krodhasādhana vajrapāṇi hūṃ hūṃ mahāyakṣa baliṃta kha kha khāhi khāhi. Having offered this, one should wash the patient’s body with water from the vase; if the torma is then dispatched, the affliction will be averted. Therefore, it is said that if one sprinkles water over which the mantra has been recited upon those seized by yakṣa spirits, they will be released.
To avert afflictions by nāgas, one should observe a three-day fast as described in the Drop of Nectar. Having meditated on oneself as the deity, one places the name of the kukura [demon] inside a casket made of mother-of-pearl or silver upon a maṇḍala and offerings. If one recites the long mantra one hundred thousand times—or at least one hundred and eight times—and gives it to the patient, symptoms such as twitching, a heavy heart, a blocked nose, a desire to weep, and a shivering body will arise. Regarding the examination and dream signs, one should understand them according to the examination of leprosy and the six stages; then, the signs of whether the condition is curable or incurable will appear.
In this regard, a girl between eight and sixteen years of age should bathe, take earth, and construct a maṇḍala according to the method of Nāgārjuna; the practice to be performed should be understood as that of Nāgārjuna. Then, the patient should be cleansed with a peacock feather or a twig of śyāmāka grass. One should generate oneself as Amṛtakuṇḍalī and make offerings to the eight nāgas and their retinues. As for the torma: bless it as a lotus vessel arising from the syllable paṃ. To cause a stream of nectar to descend from the hand, visualize the syllable a upon a moon disk in the palm, and imagine five streams of water flowing from it while reciting this mantra:
Oṃ amṛte hūṃ phaṭ namaḥ sarvatathāgatebhyo viśvamukhebhyaḥ sarvathā khaṃ udgate spharaṇa himaṃ gagana khaṃ svāhā.
Recite this mantra three times to consecrate it. Then, offer the torma with:
Oṃ nīlāmbaradhara krodhasādhana vajrapāṇi idaṃ baliṃ kha kha idaṃ baṃ liṃ hara hara nāga idaṃ baliṃ prahara prahara nāga idaṃ baliṃ chinda chinda nāga idaṃ baliṃ bhinda bhinda nāga idaṃ baliṃ nāgaśarīraṇi idaṃ baliṃ nāgadharmani idaṃ baliṃ nāgavidharaṇi idaṃ baliṃ nāgakrodhasādhana khāhi khāhi pū pū pū pū pū pū pū pū svāhā.
Having first performed the offerings, make the supplication. The examination of signs should be understood according to the sixth stage. Therefore, the meaning is that if one is to repel the nāgas, one should perform the cleansing with a twig of śyāmāka grass or a twig of pomegranate.
If one wishes to bring down rain, one should understand it as being like the practice for the nāgas. The distinction is that the nāga residing there is visualized as the nāga king Śaṅkhapāla, and one strikes him with the long mantra. To protect against hail, one should visualize the upper and lower wheels and recite the long mantra. For pretas and apasmāra spirits, one should wrap the patient’s hands and feet with thread of five colors; then, generating oneself as Amṛtakaṇika, one should hold the patient’s ring finger and cast the mantra, whereupon the body will tremble, perspire, and speech will emerge. In that case, one should generate oneself as before, and between the sun and moon, the spirit should be generated from the bre vessel; then, having sealed it with the four mudrās, one should mount it upon the wind god and cast it away. The effigy should be bound with thread of five colors. Therefore, for apasmāra and insanity, one should use thread. To eliminate contagious fevers, hemiplegia, loss of appetite, and the three types of diseases caused by yakṣas, nāgas, pretas, and so forth, one should use blue thread; it should be dyed with water from blue flowers, a maṇḍala should be made, and one should meditate on oneself as Amṛtakaṇika, place the thread inside a casket, and perform the practice for three days while observing a fast. As for the blessing of the knots: from emptiness, one should visualize a vajra garland of knots emerging from the mouth, with a wrathful deity brandishing a vajra upon a moon disc; then, one should apply the long mantra of consecration seven times for each. Therefore, one should attach blue thread.
Regarding the phrase "if one desires wealth, one should remain in a fast for one day": having bathed oneself and put on clean clothes, one should eat only once and perform the practice using the fat of a white snake and a cloth from a charnel ground set on fire. Then, by means of the five hooks, the two seeds, and the three conditions, one should combine those with the substances of accomplishment and place them in a single piece of birch bark. Having well prepared a blue maṇḍala, one should clearly visualize oneself in the form of the deity and perform the recitation of the radiating and absorbing light rays. When light and sound arise, one should apply the ointment to the body, make offerings, and offer prayers. This refers to the phrase "fumigated with incense." In this regard, for those of superior faculties, it is manifest; for those of inferior faculties, it is virtuous in dreams, indicating that treasure exists, or non-virtuous, indicating that treasure does not exist.
As for the practice of the Wealth Deity: having gone to a secluded place and sat on a comfortable seat, one should prepare a blue maṇḍala. Placing [the substances] upon it: "before a stūpa containing relics, one should worship with blue flowers and so forth" means that from the clay, one should place in the center a blue stūpa containing relics, with the śarīra in the vase, together with the wheel and the parasol. Four blue vases with blue flower ornaments should also be placed in the four directions as the substances for the drinking water offering. The five types of offerings—flowers and so forth—should be arranged as whatever offering substances are available. Having also set out a vast torma for the Dharma protectors, the practice is for oneself to remain in a fast.
Having preceded this with the two accumulations, visualize yourself as a drop of nectar. From the stūpa, visualize the yellow wealth deity with one face and two hands. In his right hand is a stūpa made of precious jewels, and in his left hand is a mongoose skin-bag from which jewels are pouring forth. He stands with one leg extended and the other tucked in upon a vinyaka demon. At his heart, visualize a red syllable Hrīḥ. Once the invitation, absorption, and so forth are complete, perform the radiation and reabsorption of the secret mantra. Furthermore, it is said that if one recites the mantra a thousand times and makes a supplication, seven thousand gold coins will be granted. Regarding the phrase "offering seven times with water in which the mantra has dissolved a thousand times," this means that for each drop of water, the mantra should be applied seven times. Then, make the supplication: "To me, [name], grant such-and-such conditioned things." If one then offers a torma to the Dharma protectors, every day the desired substances—worth seven thousand gold coins each—will appear. Regarding the phrase "if one wishes to release a seal, do so with ashes," the "seal" refers to being placed under the sorcery of Buddhists or Bonpos. As for the examination following the preliminary offerings, this should be understood according to the sixth stage. The method for releasing that [seal] is as follows: a person who has completed the preliminary retreat should construct a triangular hearth and perform a wrathful fire offering. By mixing the ashes of that offering with the urine of the practitioner himself and bathing with it on a date belonging to the dark fortnight, even the curses of sages will be averted. If one wishes to provide protection, [use] the ashes of the wrathful fire offering and...
If one recites the mantra twenty-one times over the ashes of a "seven-times-born" person and ties them to one who has previously gone for refuge, it will become the supreme protection. Regarding the statement, "One who wishes to open a lock should use white mustard seeds": having prepared a square hearth and consecrated yellow mustard seeds, one performs a fire offering in a fire of karavīra wood during the time of a full moon. By mixing the resulting ashes with white mustard seeds and pouring the mixture into the eyes while reciting the mantra one hundred and eight times, the lock will open.
Regarding "all fears," there are eight types: the fear of fire, the fear of water, the fear of venomous snakes, the fear of royal punishment, the fear of powerful and fierce wild beasts, the fear of blazing vajras, the fear of obstacles such as untimely death, and the fear of enraged and wrathful rākṣasas. Regarding protection against these: one should take the essence of medicinal butter, the ashes from a pacifying fire offering, and white mustard seeds over which the mantra has been recited one hundred and eight times. These are placed inside a protective wheel, wrapped in the skin of a complete [animal], and tied around the neck; this will become the supreme protection.
Regarding "all fears of disease," these include all those arising from wind, bile, phlegm, and their combinations, as well as epidemics, infectious fevers, smallpox, sores, erysipelas, scabies, and so forth.
To protect against that, one should take a thread and dye it blue with blue flower water. Visualizing oneself clearly in the form of the deity, one should form a protective knot of the nature of a vajra cross from the state of non-objectification and tie it around the neck; this will become the supreme protection. Regarding "infants afflicted by spirits," this refers to the onset of a spirit's consumption. "All" refers to both males and females. To protect them, one should take a thread of five colors and, while possessing the body of the deity, visualize the syllables OṂ HŪṂ SVĀ AṂ HĀ within a sphere of five-colored light. Having performed the consecration and caused them to take refuge, if it is tied around the neck, it will become the supreme protection. Regarding "warding off robbers," this refers to times such as when setting out on a journey. Regarding "it should be done with earth," when first stepping out from bed, one should take earth from the right side of a man or the left side of a woman with a hand—excluding the ring finger—and recite the mantra seven times. If, upon emerging, one scatters it before the face with a mind of loving-kindness, it will be pacified. Regarding "for poison, one should perform the cleansing with kuśa grass," this means one does not cleanse the poison itself. For one suffering from poison, if one burns kuśa grass and mixes it with soft earth from one cubit beneath a place where red earth has remained for a long time, combined with water from an eight-year-old [child], and administers it after reciting the mantra, one will recover. Regarding "for one's own protection, mentally," this means at all times maintaining the conviction of being the deity. Alternatively, one may do so by reciting the mantra over water. For others, one should use the respective threads mentioned above. For all these activities, the mantra should be recited once, or—
If one recites it three times, or fourteen times, or twenty-one times, or one hundred and eight times, it will be accomplished. After the Blessed One had spoken thus to the Bodhisattva Vajrapāṇi and the retinue, the Bodhisattva Vajrapāṇi and the hosts of Māra rejoiced; having rejoiced, they remained within the teaching. The three fierce ones are those of the sky, the earth, and the underworld; the three fierce ones are the malevolent. Seeing that the time had come to subdue them, he established them in the teaching. I have composed this commentary; through the realization of scripture and pith instructions, I have accomplished its meaning. I have drunk the nectar-like fruit; having obtained it in the land of Siṅghala, I have composed this work for the benefit of future generations. Through devotion and engagement, may they behold the face of Vajrapāṇi. This concludes the commentary on the tantra titled Subduing the Three Fierce Ones, called The Sprout of Nectar, which was requested as pith instruction from Savaripa by the accomplished master Javāripa. It was translated by the Paṇḍita himself, the Paṇḍita Devapunyamati, and the translator Chos kyi bzang po.
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.