[Vajragarbha said:]

“I want to hear, O Blessed One, The description of secret code words. What can be said about this twilight language? Please speak conclusively, O Blessed One, {7.1.1}

“About this great pledge of the yoginīs That cannot be deciphered by the hearers and others. With the smiling, glancing, Embracing, coupling, and so forth, {7.1.2}

“This twilight language has not been taught Even in the four divisions of tantra.”

[The Blessed One said:]

“I will teach it, Vajragarbha; Please listen with undivided attention. {7.1.3}

“The great language called twilight language Is an extensive list of pledge signs. Amorous intoxication stands for ‘wine,’ strength for ‘meat,’ And sandalwood for ‘meeting.’ {7.1.4}

“Phlegm stands for ‘going,’ shelter for ‘corpse,’ And nudity for ‘bone ornament.’ Swing is said to mean ‘arriving,’ And fuel is known to stand for ‘hand drum.’ {7.1.5}

“Dundura drum is said to mean ‘unworthy,’ And Kāliñjara mountain stands for ‘worthy.’ Diṇḍima drum stands for ‘untouchable,’ And lotus vessel for ‘skull.’ {7.1.6}

“Satisfying should be known to stand for ‘food,’ And jasmine wood for ‘herbs.’ Four ingredients is said to mean ‘feces,’ And musk, ‘urine.’ {7.1.7}

“Frankincense is known to mean ‘blood,’ And camphor is known to mean ‘semen.’ Rice product is said to mean ‘human meat,’ And olibanum means ‘union of the two sexual organs.’ {7.1.8}

“Vajra is said to mean ‘male sexual organ,’ And lotus, ‘female sexual organ.’ {7.1.9}

“Placing the finger on the mouth Is the sign of Ḍākinī. The code word is muku. Placing folded hands at the forehead Is the sign of Dīpinī. The code word is ghoghu. {7.1.10}

“Pressing the thumb Is the sign of Cūṣiṇī. The code word is gughu. Tapping on the ears with the hands Is the sign of Kambojī. The code word is mughu. {7.1.11}

“Tapping on the tip of one’s nose with the palm of the hand, One will inquire about a person’s well-being. The code word is lughu. The practitioner of Yogatantra should also display the ‘head of a deer,’ Giving to this hand gesture his full attention. The code word for this is draṣṭa. {7.1.12}

“Further, the word ḍā denotes a man; ḍī, a woman; pu, the magic of paralyzing; su, eating; mā, mother; yo, wife; bhi, younger sister; dhī, female friend; lu, daughter; strī, menstrual blood; sa, drinking soma; pe, (alcoholic?) drink; phī, meat; bha, eating; bhū, meeting; pī, charnel ground; bhu, a corpse; dī, a yoginī; ga, the goddess Lāmā; tri, the goddess Rūpiṇī; ku, the goddess Ḍākinī; kha, the goddess Khaṇḍarohā; ja, the pair of knees; ke, the pair of arms; bha, reverential salutation; and sva, an act of welcome. {7.1.13}

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

Vajragarbha said:

“I do not know the meanings of some coded expressions. Please explain them, O Great Bliss.” {7.1.15}

The Blessed One said:

“I will now teach it briefly, So please listen to my words. Potāṅgī is a greeting; Potāṅgī given in response is a greeting returned. {7.1.16}

“The word gamu expresses the notion ‘I go’; the word lumba, ‘I come’; the word swallowing, the notion ‘please give’; wooden vessel, ‘please take’; heart, ‘hero’; descendant of Kuru, ‘killing’; earring, ‘bell’; alikaraṇa, ‘head’; boar, ‘hair’; hearing, ‘ear’; churning, ‘ambrosia’; man, ‘coming together’; palm of the hand, ‘ḍākinī’; hell, ‘maṇḍala’; such and such, ‘charnel ground’; kākhilā, ‘door’; breathing, ‘brahmin’; enclosure, ‘kṣatriya’; cessation, ‘vaiśya’; cruel, ‘śūdra’; end, ‘house of an untouchable’; scorpio, ‘cattle’; younger sister, ‘ḍākinī’; mudaka, ‘fat’; gṛhāṇa, ‘gesture’; when one touches one’s teeth with the tongue, ‘hunger’; fragrant with perfume, ‘thirst’; arrival, ‘where’; place, ‘such and such a person’; light ray, ‘flower’; hanging, ‘abdomen’; teeth, ‘mirth’; cessation, ‘rain’; report, ‘satisfaction’; smoky, ‘clouds’; fond of smoking and summit, ‘mountains’; streams, ‘rivers’; fingers, ‘part / portion’; mouth, ‘face’; washerwoman, ‘tongue’; eating, ‘teeth’; row / series, ‘banner’; desire / intention, ‘garland’; movement, ‘wind’; lord of animals, ‘cattle’; circle, ‘evenness / equanimity’; breathing, ‘crossroads’; phālguṣa, ‘person’; and the great syllable (oṁ?), ‘great sacrificial victim.’ {7.1.17}

“Further, the syllable chā signifies a goat; nā, a human being; go, an ox; ma, a buffalo; bhā, eating anywhere; and hā, a recurrence. The word apyakā means ‘king’s men,’ and to remain, ‘the act of remaining.’ When one touches the mouth, it means ‘I have eaten’; When one touches the teeth, it means ‘I am sated.’ The syllable ho means ‘recurrence.’ The word shame means ‘bashfulness.’ When one touches an empty space, this means, ‘Please have sex with me’; When one touches the thighs, this means, ‘Let’s do so quickly.’ {7.1.18}

“This concludes the section about the art of secret signs.

“The gaze that brings downfall is said To always be even, with eyebrows furrowed in anger. The enthralling gaze should be directed to the left, With both eyes looking at the effigy on the left side. {7.1.19}

“In the summoning gaze, the effigy is on the right And the two eyes turned upward. The paralyzing gaze is directed toward the center, With the two eyes directed at the bridge of the nose. {7.1.20}

“For killing, the gaze should be level, With the two eyes fixed at the tip of the nose. Causing downfall should be done while exhaling, And enthralling while holding the breath in. {7.1.21}

“Summoning is done while inhaling, And paralyzing while holding the breath in. While training, the gaze causing downfall should be directed at a pine tree, And the enthralling gaze, at a flower. {7.1.22}

“The summoning gaze should be directed at a euphorbia, And the paralyzing gaze, at grass that is swaying. One will succeed after six months of practice, There is no doubt about this. {7.1.23}

“One should not err in this practice. The powers of the Buddha are inconceivable. {7.1.24}

“The homage is paid and returned with the two ‘teachers’ present. {7.1.25}

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

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

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

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

“Assuming the form and shape of glorious Vajrasattva Consistent with being fully in union with him, One should place, as directed, Some mustard seeds in a human skull cup. {7.1.29}

“Additionally, he should eat a dish cooked in oil, And smear the head with the fruits. This affords the best of all protections By binding earth and sky up to their farthest limits in the ten directions. {7.1.30}

“Visualizing oneself as one with glorious Vajrasattva, Biting his lower lip and in union with his consort— The illustrious one proudly holding implements in his left hands And, with his right hands, displaying the circuit of the compass— {7.1.31}

“One should consecrate the space below and above And stamp one’s ‘seal’ on the earth and the atmosphere. Sealed, it becomes composed of all the buddhas And will confer accomplishments. {7.1.32}

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

“This concludes the section on the art of manipulating consciousness.

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

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

“Indian valerian, Indian caper, and purple fleabane, blended with teardrops and one’s own semen, will enthrall a playful woman right away. {7.1.62}

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

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

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

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

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

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

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

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

“Malabar gulbel, fireflies, avanatā, camphor, and Indian caper, made into powder with an admixture of teardrops, will instantly enthrall the charming wife of a king. {7.1.70}

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

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

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

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

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

“This concludes the section on the art of tilaka and its benefits.

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

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

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

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

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

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

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

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

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

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

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

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

“Now I will describe the rites involving magical ointment.

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

“This is the art of concocting magical ointment.

“Now I will teach the rites Known as the ritual procedure of quicksilver, Whereby practitioners attain success If they always delight in meditation and recitation. {7.1.88}

“If the procedure is not complete, Happiness cannot be brought to wretched beings. {7.1.89}

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

“This is about the art of quicksilver.

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

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

“There is spring, hot season, And rainy season. There is also autumn, early winter, And the snowy late winter too. {7.1.93}

“In springtime, the wise one should perform the rite in the morning; During the hot season, at midday; During the rainy season, in the afternoon; In the autumn, after dark; {7.1.94}

“In early winter, at midnight; And in late snowy winter, before dawn. This practice, as done by those observing the right time, Is now being taught to you, O beautiful-faced one. {7.1.95}

“Midnight is right for ingesting the flower infusion (menstrual blood); The season recommended for this is early winter. In the spring, though, the “four ingredients” (feces) Will bring accomplishment if ingested in the morning. {7.1.96}

“During the rainy season, in the afternoon, Musk (urine) is pleasing to the mind. During the hot season, at midday, Lotus seeds will bring the fulfillment of all one’s aims. {7.1.97}

“In the autumn, after dark, Lotus sap (vaginal secretion?) brings the desired accomplishment. In late winter, before dawn, Camphor (semen) is particularly recommended. {7.1.98}

“This supreme practice is the best. One who does it with a collected mind Will become free from old age and death, There is no doubt about this. {7.1.99}

“Quicksilver and sulphur, In combination with śekhara, Blended homogenously with ghee, Should be employed in every rite. {7.1.100}

“One should procure the fourteen substances And zealously ingest them in nine different ways. One should perform this rite according to one’s wishes, Following the divisions of lunar and solar cycles. {7.1.101}

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

“Now I will teach a rite involving oil.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

“Should a yogin dwell in desolate mountains, and such, For hundreds of years, He will surely be totally satiated And free of hunger and thirst. {7.1.115}

“Thus, he should dwell in desolate mountains, and such, With this remedy. Any other method is unnecessary, As far as the attainment of buddhahood is concerned. {7.1.116}

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

“One who wants to be a practitioner But does not know the ritual restrictions with respect to seasons Is like someone hitting his fist against empty space Or drinking mirage water, Or like a hungry person threshing chaff. {7.1.118}

“Futile will be their toil; It will bear no fruit. The practitioner should thus stay focused According to the ritual procedure revealed by me. {7.1.119}

“This is the section on the science of longevity called ‘the source of all knowledge.’ ”

[Vajragarbha said:]

“I want to hear, O Blessed One, how to perform The ritual of homa with its recitation, and so forth. How should one do the rites of pacifying, enriching, enthralling, and assaulting, Along with their respective oblation offerings, and so forth?” {7.2.1}

[The Blessed One replied:]

“Hear, Vajragarbha, the description of the rites Of homa, and so forth, as they actually are. First, the practitioner of mantra should do one hundred thousand recitations of the mantra, And after, start the performance of the rite. {7.2.2}

“A deity yoga practitioner, Having assumed the āliḍha posture, the pratyāliḍha posture, Or one with the feet parallel, or forked, Should invite his consort (vidyā) to join him. {7.2.3}

“She could be a brahmin, a kṣatriya, A vaiśya, or a śūdra— So require the rules of the rite. Afterward, he should commence the homa rite. {7.2.4}

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

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

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

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

“The powder used for demarcating the pit Should be white in rites of pacifying, Yellow in rites of enriching, black in rites of killing, And red in rites of enthralling. {7.2.9}

“The specifications for summoning are the same as those for enthralling, And those for sowing hatred, the same as those for killing. {7.2.10}

“Now I will explain the connection between the types of rites and the directions.

“The fire pit for pacifying should be to the east of the temple or maṇḍala, That for the rites of assaulting to the south, The one for enthralling and summoning to the west, And the one for enriching to the north. {7.2.11}

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

“All these rites can only be performed by someone Who has done preliminary practices. Otherwise he will become without a doubt An object of ridicule of all the people. {7.2.36}

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

[The goddess said:]

“It would be interesting to hear, my lord, About the methods of deriving mantras. I do not know their categorization. Please explain this, O Great Bliss.” {7.3.1}

The Blessed One said:

“Listen Great Wisdom, my lady! I will tell you the mantras of the deities. In the pleasant maṇḍala with three corners Is the secret lotus, Māmakī. {7.3.2}

“One should form an eight-petaled lotus With its pericarp located in the secret area. There, one should reproduce the valiant one in syllables That fulfill all one’s aims and wishes. {7.3.3}

“Based on the divisions of the letters of the alphabet, Beginning with the letter a, mantra is the supreme lord of letter classes. {7.3.4}

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

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

“Locanā is the creator of peace for the buddhas. She makes all rites successful, She is said to revive the dead, And she is the requester of the vajra pledge.” {7.3.7}

And the Blessed One added, “Oṁ, svāhā to Vajravairocanī. {7.3.8}

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

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

“The first letter of the fourth group (ṭa) Should be joined with Gaurī (i). The fifth letter of the fifth group (na) One should join with Gaurī (i). {7.3.9}

“In the protective vajra rites, She (Māmakī) invariably accomplishes all actions. She is declared to be the strength-giver To those afflicted by the great vajra fear.” {7.3.10}

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

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

[And he continued further:]

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

“Mahākoṣavatī always generates energy, Which fosters the Dharma Merely by reciting the mantra, Similar to the words of Vāgvajra. {7.3.13}

“ Oṁ, Vajradharma hrīḥ! Svāhā! {7.3.14}

“Now, for the mantra of Tārā, one should take the sixteenth letter (ta), With Vajrī (ā) as the supreme adornment, And the second semivowel (ra), With Caurī (e) joined to it. {7.3.15}

“One should take the first letter of the fifth group (ta), With Ḍākinī (u) thought to be its seat. One should then take the sixteenth letter (ta), With the first letter of the fifth group (ta) as its seat, and Vajrā (ā) joined with it. {7.3.16}

“One should take the twenty-seventh letter (ra) In combination with Caurī (e). To this should be added the first letter of the fifth group (ta) Joined with Ḍākinī (ā) below. {7.3.17}

“The second letter of the seventh group (ra) Should be augmented by the essence of Caurī (e). The great army of Buddhavajra, And the realm of beings all around, {7.3.18}

“Will carry out any orders like servants; They will surely be enthralled right at that time.” {7.3.19}

So spoke the great Blessed Vajradhara.

“One should derive a mantra beginning with The syllable oṁ that illuminates everything, and ending with svāhā. Such a mantra will grant all desired accomplishments, Just like the words of the Tathāgata. {7.3.20}

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

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

“The heart mantra of Akṣobhya:

“To start, one should take the syllable of Vairocana (oṁ), And then take the fourth letter of the ‘hot sounds’ (ha), Adorned with Pukkasī (ū) and topped with ‘empty space’ (ṁ). One should append svāhā at the end. {7.3.22}

“By reciting this mantra 100,000 times One will be able to paralyze the world at any time. {7.3.23}

“The heart mantra of Ratnasambhava:

“At the beginning one should take the king of letters (oṁ), And after that, Khecarī (laṁ). One should add svāhā at the end— With this one will be able to enthrall even the buddhas. {7.3.24}

“The heart mantra of Amoghasiddhi:

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

“The heart mantra of Amitābha:

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

“The heart mantra of Vairocana:

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

“The heart mantra of Locanā:

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

“The heart mantra of Māmakī:

“At the beginning one should place the syllable of the ‘delusion family’ (oṁ), And join it with the syllable ghuḥ. At the end, one should again add svāhā— With this one will be able to cause the death of gods and men. {7.3.29}

“The heart mantra of Paṇḍaravāsinī:

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

“The mantra of Tārā:

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

“The heart mantras for the surrounding gate keepers Are the four neuter vowel syllables (ṛ, ṝ, ḷ, ḹ); The remaining vowels constitute the mantras for the eight offering goddesses. Starting with the first syllable of the Vedas (oṁ), One should pronounce the mantra with svāhā at the end. {7.3.32}

“The offering goddesses Puṣpā, Dhūpā, Gandhā, And also Dīpā, Vaṃśā, Vīṇā, Mukundā and Murajā, {7.3.33}

“As prescribed by the rule, should thus be arranged As in the maṇḍala for the gaṇacakra feast. {7.3.34}

“Now I will teach on Tārā’s many boons, Variously manifesting through each ritual action.

“The first method;

“One should draw a lotus with four petals Extending throughout the cardinal and intermediate directions. {7.3.35}

“Its pericarp should be decorated, as prescribed, With three taṁ syllables. Around, following the shape of a circle, The mantrin should write as follows: {7.3.36}

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

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

“The second method;

“Alternatively, he should draw a wheel with ten spokes, which houses a lotus Furnished at its center with the ten syllables of the mantric formula. The target’s name should be written on the pericarp within the mantra. He will enthrall the target for as long as she or he lives, there is no doubt. {7.3.39}

“The third method;

“He should draw another yantra-wheel with six spokes, Containing the six syllables of the mantric formula, And write in the center ‘ hrīḥ, please enthrall, hrīḥ,’ Adding the word svāhā at the end. {7.3.40}

“Whoever writes this mantra on birchbark With bovine orpiment mixed with lac, Red sandalwood, and one’s own blood, And wears it on his body, {7.3.41}

“Will enthrall even gods and other such beings, Let alone ordinary people. {7.3.42}

“The fourth method;

“He should draw in the center of a water disk A three-pronged, crossed vajra scepter. He should place the name Of the target in its hub. {7.3.43}

“Should he draw this in chalk, according to procedure, In a pair of earthenware vessels, he will paralyze the target. {7.3.44}

“The fifth method;

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

“The sixth method;

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

“The seventh method;

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

“The eighth method;

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

“The ninth method;

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

“The tenth method;

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

“The eleventh method;

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

“The twelfth method;

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

“The mantra specific to some of these rituals is:

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

“The thirteenth method;

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

“The fourteenth method;

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

“The fifteenth method;

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

“The sixteenth method;

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

“The seventeenth method;

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

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

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

“The eighteenth method;

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

“The nineteenth method;

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

“The twentieth method;

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

“In the east, ‘ Oṁ, bring downfall! Pātanī, svāhā to you!’ In the south, ‘ Oṁ, crush! Jambhanī, svāhā to you!’ In the west, ‘ Oṁ, delude! Mohanī, svāhā to you!’ In the north, ‘ Oṁ, paralyze! Stambhanī, svāhā to you!’ {7.3.62}

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

“The twenty-first method;

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

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

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

“The twenty-second method;

“He should make an effigy of a naked man with flowing hair and earrings in his ears. Atop its head there should be a three-pronged vajra scepter marked with the syllable haṁ. Above its forehead one should write lāṁ lāṁ. On its cheeks and throat, starting from the right side of its chin, he should write, ‘May the counter-spells ruin those who injure my mind.’ In the area from its navel to its mouth, he should draw the shape of a caitya. Above it, he should draw a five-pronged vajra scepter. He should then write the mantra of interdependent origination, ‘Those dharmas that arise from causes, etc.,’ forming the shape of a garland of words that extends from the right side of the hollow inside the caitya up to the chest, left, and then down. On its neck he should draw the syllable hūṁ upside down, and on its mid-torso, a five-pronged vajra scepter pointing upward. On both sides of its torso should be written twelve hūṁ syllables. Then, below, on the broad plinth of the caitya, he should write the vowels, but without the four neuter letters (ṛ, ṝ, ḷ, ḹ). On the flat surface of the effigy’s chest he should write, as before, ‘May the counter-spells ruin those who injure my mind,’ but this time in a straight line. He should also write the same in straight lines on its shanks and on its phallus. On each of its eight limbs, he should write puṁ puṁ raṁ. On the back of its hands, he should write tāṁ tāṁ, and on its feet, puṁ raṁ. He should have this effigy drawn using as ink poison, salt, black mustard, and neem leaf, mixed together with datura extract and charnel ground ash, while the moon is in the asterism of Puṣya. He should write ‘of such and such’ between the words of the mantra on the hub of the vajra scepter, using white sandalwood paste. For drawing the holy caitya he should likewise use white sandalwood paste, and for the vajra scepter with its hub he should use saffron. If he wears this with the spell inscribed on it, he will always have great protection. {7.3.66}

“The twenty-third method;

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

“The mantra to recite is:

“ Hūṁ gaḥ hūṁ hūṁ gaḥ gaḥ hūṁ! Please send rain! Hūṁ gaḥ gaḥ hūṁ! {7.3.68}

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

“The twenty-fourth method;

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

“The twenty-fifth method;

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

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

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

“The twenty-sixth method;

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

“The twenty-seventh method;

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

“ Oṁ, Maṇidharī! Vajriṇī! Mahāpratisarā! Hūṁ hūṁ! Phaṭ phaṭ! Svāhā! {7.3.74}

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

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

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

“The twenty-eighth method;

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

“The twenty-ninth method;

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

“The thirtieth method;

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

“The thirty-first method;

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

“ Oṁ, smother, smother! Hūṁ hūṁ, phaṭ! Oṁ, seize seize! Hūṁ hūṁ, phaṭ! Oṁ, hand them over, do! Hūṁ hūṁ, phaṭ! Bring them over, O Lord Vidyārāja! Hūṁ hūṁ, phaṭ! Svāhā! {7.3.80}

“The thirty-second method;

“The eighth syllable within the ya group (ha), Joined with the twelve vowels, And with the six intermediary syllables (hā, hī, hū, hai, hau, haḥ) removed, Constitutes the six limbs of Heruka (ha, hi, hu, he, ho, haṁ). {7.3.81}

“These six syllables are in union with the six-section mantra of the six heroes, And each syllable is assigned a place. The first one is the heart. The second is declared to be the head. {7.3.82}

“The third one should be assigned the topknot. The fourth will be the armor. The fifth will be the eyes, And the sixth is said to be the weapon. {7.3.83}

“He is together with Vajravārāhī, Adorned with four arms, Crowned by a divine yellow halo, And his hair is bedecked with a crescent moon. {7.3.84}

“He wears a necklace of human bone And has a khaṭvāṅga in his hand. Having thus generated himself as Heruka, He should stay mindful of being him. {7.3.85}

“In his heart he should visualize the wisdom being And place a perimeter wall in the four quarters. He should visualize him surrounded by flames of anger, Ferocious and adorned with frightening ornaments, {7.3.86}

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

“Next, he should draw a maṇḍala With four sides and four gates. In its center he should place A six-petaled lotus, complete with filaments. {7.3.88}

“Making it double, the mantrin Should also draw the circle of ḍākinīs. On the pericarp, he should place the hero (Heruka) And, in addition, the ḍākinī. {7.3.89}

“The gates should be yellow all around And marked wih three-pronged vajra scepters. He should place the messenger goddesses at the inner sanctum, And likewise at the doors, according to the right order. {7.3.90}

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

“The thirty-third method;

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

“The thirty-fourth method;

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

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

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

“The thirty-fifth method;

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

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

“The thirty-sixth method;

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

[The goddess said:]

“May the lord explain the fine details Of consecration rites, how they should be performed— I do not know about the mantra recitation and meditation. And what is the right procedure for the rite of homa? {7.4.1}

“Blessed One, in your being you are the essence of vajra, The fusion of all sublime qualities. Please teach out of your kindness, You who possess great bliss, and are so difficult to find.” {7.4.2}

The Blessed One said:

“Listen O goddess! I will explain the act Of meditation according to its prescribed routine. Through methods involving merely meditation One will be able to accomplish all actions.” {7.4.3}

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

“One should assume the divine pride of Vajrasattva And establish oneself in the nonduality that accompanies such pride. Having become the conqueror of the three worlds, One should uproot all obstacle makers. {7.4.4}

“One should position one’s feet as instructed And so also the feet of the goddesses. The homa rite should be as has been taught And so should be the characteristics of the fire pit. {7.4.5}

“Then one should apply the hand gestures, And later draw the maṇḍala. {7.4.6}

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

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

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

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

Now the Blessed One gave the mantra of summoning:

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

[And he continued further:]

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

Vajragarbha asked:

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

The Blessed One replied:

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

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

The Blessed One replied:

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

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

So spoke the Blessed One. {7.4.17}

And he said further:

“I will now teach the rite of homa That makes different rites effective. Those gods among whom Agni is the foremost Are dependent upon the principle of homa. {7.4.18}

“Through oblation the gods are satiated; When satiated, they grant success. Mantras that are recited inadequately or excessively, All become complete through homa. {7.4.19}

“Therefore homa is praised By the vajrins who possess the three bodies. The fire obtained by whirling a stick Will make the rite beneficial. {7.4.20}

“The fire obtained from an untouchable or from a charnel ground Will be effective in rites that bring harm. The pit should be round, or square, Or shaped like a crescent moon, or triangular. {7.4.21}

“With its boundary marked with vajra scepters, The pit should fit within the outer circle. He who knows the nature of homa should place In the center of the pit, on top of a lotus, {7.4.22}

“A diadem, a lotus, a vajra scepter, or a jewel, [Depending on which of the rites is being performed]. He should sit [facing the direction] as specified [for each rite], With his elbows between the knees. {7.4.23}

“The ladle for liquids should overflow with ghee So that the [solids] to be offered become saturated. On the right side should be the materials to be burned, And on the left, a dish with water. {7.4.24}

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

“Observing that the fire has started, He should summon the fire deity With the following mantra, following the rule, Moving his right thumb in a gesture of fearlessness: {7.4.26}

“Come, come, O great god of beings, Best among the sages and twice born! Take the oblatory food And approach me!

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

“He should consecrate the five articles of offering, Besprinkling them with the vajra scepter held in his left hand. He should visualize, arriving from the southeast, The god of fire with protruding belly, three eyes, {7.4.28}

“Four faces, four arms, red in color, And matted hair tied in a topknot. He is in the midst of a circle of fire And is adorned with the light rays of the four activities. {7.4.29}

“His first right hand is in the boon-granting gesture; In the second, he holds a rosary of rudrākṣa beads. In the first left hand he holds a water pitcher, And in the second, a staff. {7.4.30}

“He is bedecked with red adornments And surrounded by a retinue of sages. Visualizing him in this form, He should cause him to enter the fire pit. {7.4.31}

“The burnt offerings should be offered three times, Using up all the articles to be burned. Next, he should perform the ritual sipping of water, And thereby transform the offerings into the form of flames. {7.4.32}

“By applying this method stage by stage The wise practitioner will satiate the deity. Having satiated and propitiated him, He should tell him what accomplishments he desires. {7.4.33}

“Playfully he may assume the shapes of a parasol, A banner, a vajra scepter, a pitcher, a lotus, and a goad. His flames will have one, two, or three tongues, Shooting high, or burning low, or medium height. The wise practitioner will interpret these signs: In particular, if the flames swirl clockwise {7.4.34}

“And have a bright white color, He will interpret this as boding well. The flames may have the pure colors of a rainbow, Be smooth, and have the radiance of a firefly. {7.4.35}

“They may have the same hue as saffron or beryl, And be fragrant and pleasing to the mind, Shining like gold or silver, without smoke, Burning with the pure radiance of the sun. {7.4.36}

“White-colored flames are suitable for the rites of pacifying; For the rites of enriching they should be yellow. They should be red for acts of impassioning, And an exquisite deep blue or black for rites of assaulting. {7.4.37}

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

“If he relies on mantra recitation and meditation, Every accomplishment will soon follow. {7.4.39}

“The mantra should begin with oṁ and end with svāhā. For the rites of pacifying, enriching, and enthralling, He should chant it as a song Without any breaks between individual sounds. {7.4.40}

“For the rite of pacifying, the practitioner should have a peaceful mind. For enriching, increase will come through adopting a satiated frame of mind. During the rite of enthralling, his mind should be enthralled, Intoxicated with love, and full of amorous wantonness. {7.4.41}

“If he follows the procedure for the rites of assaulting, He should engender thoughts of devouring the three realms. He should employ the syllables hūṁ and phaṭ While visualizing his body ablaze with flames. {7.4.42}

“He should intersperse the words of supplication, Combining them with the syllables of the mantra. Whatever gods are employed for whomever’s sake, He should worship them with various rites. {7.4.43}

“The mantra adept who is familiar with the rules Involved in all the procedures of the homa rite Should first offer the complete burnt offering And then commence with the activity. {7.4.44}

“He should supplicate the deity employing the essence of homa— This is the procedure to follow when offering homa. In the rites of pacifying, enriching, or enthralling, The homa should consist of semen. {7.4.45}

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

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

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

“He should perform the rites of pacifying, enriching, Enthralling, and assaulting with authority, Applying thereto the powers of wisdom Of the maṇḍala’s main deity. {7.4.49}

“He should visualize inside the bhaga The disk of a full moon, and on it, Arising out of the imagined syllable tāṁ, The goddess Tārā, she who has great magical powers. {7.4.50}

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

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

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

“Further above, he should visualize another face with the form of a donkey’s, or some other desired form. With her four feet, a trident, and snakes wrapped around, she is referred to as “Herukī,” and should be visualized as the ultimate cause of accomplishments. Inside the bhaga he should visualize, arising from the syllable yaṁ, the maṇḍala of wind, which has the appearance of smoke. Above it, in the center of a moon disk, he should visualize himself in the form of Mañjuśrī transformed from the syllable dhīḥ. In his heart he should visualize a sun disk transformed from the syllable āḥ. From this sun disk, he should radiate rays of light and make offerings with them as prescribed. Above the sun disk, he should visualize the syllable hūṁ made of five-colored light. This syllable is transformed into Vajrabhairava with nine faces and the form of a buffalo. He has sixteen feet and thirty-four arms. He is naked and black in color with great brilliance. The crown of his head is adorned with five skulls and he inspires great fear. He stands with his left leg outstretched and his right slightly bent, with his liṅga erect. He has a protruding belly, a huge body, and upward flowing hair resembling a blazing sun. He is adorned with a garland of skulls and other ornaments. He makes a roaring sound like at the time of the final dissolution of the world. He should visualize him consuming human blood, fat, serum, flesh, lymph, and bone marrow, while devouring the triple universe along with Brahmā, Indra, Upendra, Rudra, and so forth. {7.4.54}

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

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

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

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

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

So spoke the Blessed One.

“Next, he should visualize arising from the syllable māṁ The goddess Mārīcī, as bright as the sun, Riding on a chariot drawn by seven horses And radiant with a halo of flames around her. {7.4.60}

“Each of her three faces has three eyes. She is yellow and has six arms. The face on the right is blue; The one on the left is the color of jasmine flowers or the moon. {7.4.61}

“She is resplendent with the light of manifold rays. She is engaged in guarding the ten directions. Being in the throes of youth she is smiling, with all her faces Expressing the sentiment of erotic love. {7.4.62}

“Her body is adorned with various garments And bedecked with all types of jewelry. Her crown is set with the five buddhas And her matted hair adorned with flowers. {7.4.63}

“In her first right hand she carries a vajra scepter; In the second, a threaded needle; And in the third, she holds up an arrow. With her first left hand she displays a threatening gesture and carries a noose; {7.4.64}

“In the second, she carries an aśoka sprout; And in the third, a bow. She is surrounded by multicolored light That radiates cloud-like masses of buddhas. {7.4.65}

“While this is being visualized, living beings Are brought to the state of enthrallment.”

So spoke the Blessed Vajra holder, The tathāgata Vajrasattva. {7.4.66}

“In the center of the expanse of the sky He should visualize a sun disk. On it, transformed from the syllable paṁ, Is the goddess Parṇaśāvarī, yellow in color and with great splendor. {7.4.67}

“Each of her three faces has three eyes, And the faces are smiling and angry at the same time. She is beautified by all manner of adornments; She has six arms and is endowed with the freshness of youth. {7.4.68}

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

“In her first left hand, formed into a threatening gesture, She holds a noose; In the second, a feather chowrie; and in the third, a bow. Her topknot is adorned with flowers. {7.4.70}

“She stands on a white lotus, Adorned by a red glow. Engulfed in the flames of the fire of rage, She inspires fear with her burning rage. {7.4.71}

“Any grahas that harm living beings are burned. {7.4.72}

“Ablaze with anger, she is unshakable, With Akṣobhya mounted on her head. She is nevertheless white when raining down The five-colored nectar of the five buddhas. {7.4.73}

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

So spoke the blessed tathāgata Great Vajra. {7.4.74}

“Listen, O goddess, O very fortunate one, About the meditation on Vajrakrodha! Assuming his form, [The practitioner] should visualize him, the lord of anger, {7.4.75}

“As having four arms and four faces, Or up to 100,000 arms and faces. His body is white, he is fiercely angry, and he gazes at Vajravārāhī, Who is of the same color as him and holds her usual implements. {7.4.76}

“He wears a garland of skulls; His limbs are smeared with ashes. He is adorned with the five mudrās, And his hair, tied in a topknot, is marked with a spear-point. {7.4.77}

“His face, with fangs showing slightly, is terrible. His seat is made of the great preta, In the center of an eight-petaled lotus. He is red in color, with the same hue all over. {7.4.78}

“He is adorned with an image of a buddha on top of his head, And accompanied by four wisdom goddesses. Each of the four has the form of a horse, and so forth, Four arms, four faces, and is bedecked with adornments made of serpents. {7.4.79}

“He is furnished with individual syllables, one at a time, Stands on a human skull, and is white in color. He is adorned with four faces, And ornamented with the syllables ya, ra, la, and va. {7.4.80}

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

“[Alternatively, Vajrakrodha is visualized] as red, With four arms, and marked with the syllable raṁ. He is surrounded by a halo of flames and terrifying; He has four faces and is adorned with an [upper] face of a jackal. {7.4.82}

“Visualizing tiny vajra scepters, Transformed from the syllable hūṁ And emerging in great numbers from the tip of his nose, He should fill the target’s body with them. {7.4.83}

“With the target’s body bound At all its joints by the double vajra scepters, His body is set ablaze and gushes blood Through being struck with the vajra scepter. {7.4.84}

“He should visualize Vajraḍākinīs Sucking the target’s blood from every side. {7.4.85}

“The mantra to recite is:

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

“The ultimate way to draw blood Is through this method with its stages. So it has been taught, O goddess! There is no doubt that the target will wither. {7.4.87}

“Now, he should visualize Vajrakrodha in the terrifying Form of a buffalo, arisen completely from the true essence. He is black and horrible, With four frightening faces. {7.4.88}

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

“He should then emanate Vajrakrodhas Armed with a variety of weapons. He should mentally remove The target’s protection according to procedure. {7.4.90}

“He should visualize the target Being bound by those Vajrakrodhas with fetters And dragged in the southern direction, While being struck by other Vajrakrodhas with vajra scepters {7.4.91}

“And cut open by them with swords, With feces flowing from his ripped entrails. {7.4.92}

“The mantra to repeat is:

“ Oṁ, Vajrarākṣasa, devour him! Phaṭ! {7.4.93}

“He should then meditate on Vajrarākṣasa, visualizing him with a dog’s face. {7.4.94}

“The following mantra is of Yama in his buffalo-faced form:

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

“He should visualize the target surrounded On all sides by crows, jackals, and vultures; While supplicating, he should visualize The target being torn to pieces by them. {7.4.96}

“He should then visualize [a camel] with teeth of diamond, Mounted on a maṇḍala of the element of wind. He should visualize the target Mounted on its back {7.4.97}

“And tormented by Vajrakrodha, While being led in the southern direction. Using ink made from leaves whirled up by the wind And dust from the target’s footprint, {7.4.98}

“He should write the target’s name And conceal it in a camel’s hoof. Employing the visualization as described, He should perform the rite according to procedure. {7.4.99}

“He will then be able to drive away even Śakra, Let alone ordinary earthly people. {7.4.100}

“He should obtain the bodily hair of a brahmin and a monk, And wrap with them [two] feathers of an owl, [one with each]. He should write targets’ names on them, interspersed with the mantra, And bury them in the ground, confining them to obstruct each other. {7.4.101}

“He should visualize them As two Vajrakrodhas fighting. Visualizing in this way, the practitioner Will be able to sow enmity between whomever he wants. {7.4.102}

“By visualizing the deity with the face of a horse In conjunction with the syllable cī, He will accomplish the ultimate Drawing forth of wine [from the target’s stomach]. {7.4.103}

“The great king Hayagrīva Is effectively the supreme master. He is visualized as yellow-green, With four faces and four hands. {7.4.104}

“His main face is dark green with a hint of yellow, and has three eyes. The faces on the right and left are black and white respectively. The upper face is that of a horse; it is yellow-green and terrible looking with bared fangs. With his first right hand he displays the mudrā of three outstretched fingers; in the second, he holds a double vajra scepter; in the third, a sword; and in the fourth, an arrow. In his first left hand he holds a multicolored lotus; in the second, a spear; in the third, a mirror; and in the fourth, a bow. He is standing on a sun disk with his left leg outstretched and the right slightly bent, and dancing the wild tāṇḍava dance, knocking down Viṣṇu, Śiva, and so forth. In this way should the follower of the mantra path meditate, following the right procedure. {7.4.105}

“In the target’s navel, he should visualize the syllable māṁ and, arising from it, the target with a belly full of wine. When he subsequently visualizes him as vomiting, the target will throw up wine. {7.4.106}

“As for the next rite, the wise practitioner should walk toward the northwest and create there a maṇḍala with four corners. Using perfume, he should prepare seven drops and store them in an earthenware vessel. He should visualize that this transforms into Sumeru, with eight peaks arranged in a circle, surmounted with a flashing vajra scepter, with the seven seeds—yaṁ syllables—of wind inside it, confining thus the in-breath of the Great Indra in its interior, and marked at the top with the syllable laṁ. When this rite is performed in this way, he will stop the wind as if it were annihilated. {7.4.107}

“As for the next rite, he should visualize an eight-petaled lotus, placing the eight nāgas on the petals, and a peacock, blazing with flames, in the center. Assuming the form of Vajrakrodha, he should squeeze the serpents with the heel of his foot, causing them to vomit rainclouds. Should he squeeze a nāga while reciting the syllable hūṁ in pairs, with the seed syllable of the nāgas thrown in between, he will cause rain to fall. {7.4.108}

“As for the next rite, he should visualize in the sky a gaping mouth, as red as the light of the sun that causes the dissolution of the world. Its tongue, bright with the syllable hūṁ, licks the clouds filled with the seven waters, summoning them. Through its inhaling and exhaling, the mouth then scatters the clouds like tufts of cotton wool. He should then send forth a multitude of replicas of himself. He will instantly rend the sky and cause it to open, threatening it with the syllable hūṁ. {7.4.109}

“As for the next rite, he should visualize Acalaceṭa with the color of an autumn sky, standing on a fiery disk, emerging from the center of [the practitioner’s] forehead. He is equal to Vairocana and has six hands which hold a sword, a noose, an arrow, a bow, a bell, and a vajra scepter. Sending down rain, and surrounded by countless Krodhavajras, he vanquishes Māras, frightens away all troublemakers, and destroys even the entire triple universe by filling it with the resonance of hūṁ. {7.4.110}

“As for the next rite, he should sculpt a human effigy from human blood mixed with soil from the footprint of the target. He should nail it through the eyes with a spike made of human bone and incant it twenty times with the mantra of Mārīcī. Immediately after chanting the mantra, he should place the effigy in the mouth of an image of Gaṇapati and smash it from behind with a vajra cudgel, while repeating the mantra:

“ Oṁ, smother, smother! Reduce the obstacle makers to dust with your vajra cudgel! Hūṁ phaṭ!

“Through this meditative act he will instantly ward off human miscreants. {7.4.111}

“As for the next rite, he should visualize the deity with silver-colored eyes, with his body adorned by hundreds of thousands of nāgas, issuing a command to the eight nāgas. These nāgas, for their part, should be visualized situated in the sky, with hundreds of thousands of faces. Upon hearing the command, they avert the rain with cloud masses. {7.4.112}

“As for the next rite, he should visualize a garuḍa blowing out fire by making wind with its wings, while creating a river with a stroke of its beak. Visualizing thus, he should recite the mantra:

“ Oṁ, Vajranārāyaṇa! Extinguish the fire by bringing new water-bearing clouds! Hūṁ! {7.4.113}

“In the middle of the sky, [he should visualize Kurukullā Tārā] with three faces, each of them with three eyes. She is adorned with all types of jewelry and wears a tunic of tiger skin. She is red, intensely brilliant, with the same brightness as the rising sun. {7.4.114}

“She holds a sword, a khaṭvāṅga, A bow, and an arrow, As well as a skull cup with human flesh, A ḍamaru, {7.4.115}

“A noose, and a goad. [In her fifth pair of hands] She is graced, in the left hand, with a lotus, And displays the mudrā of fearlessness with the right. {7.4.116}

“Terrifying, she stands on a sun disk with her left leg outstretched and the right slightly bent, Dancing the wild tāṇḍava dance, and enveloped in red flames. [With her remaining pair of hands] she spreads above a canopy of a “great garment.” She performs these acts in a charnel ground. {7.4.117}

“She is the goddess arising from the syllable hrīṁ, Tārā, the one who delivers from saṃsāra. By merely visualizing in this way, The practitioner will attain awakening, Not to mention other siddhis. {7.4.118}

“Now, if he wishes to enthrall someone, he should, on the eighth day of the first half of the month Caitra, go under the canopy of an aśoka tree and, dressed in red and adorned with all kinds of adornments, recite the mantra. He should visualize himself as red with three faces. Then, he should emanate from his body a two-armed red goddess with a goad and a noose in her hands. He should then visualize this goddess piercing the target through the heart with the goad and leading him into his own body. She makes him enter there in a state of confusion. In his heart one should place the ten-syllable mantra, visualized in red. He should further cause the target to enter, in his mental body form, into these syllables, and visualize him merging with them. Through this meditative method he will be able, after seven days, to enthrall even a universal monarch for as long as he lives—there is no doubt about this.” {7.4.119}

Now, to help ward off the dangers of lightning, the Blessed One said:

“He should visualize himself in the form of the glorious primordial lord with three faces, four feet, four arms, and a luminous red glow. He is surrounded by four goddesses whose names begin with [or include the word] vajra—they are Vajrāstrā, Vajrakelīkilā, Snehavajrā, and Vajragarvā. They each raise a vajra scepter with one of their right hands and hold an arrow with the other, proudly resting one of their left hands on the hip, while holding a bow with the other. He should visualize, emanating from the lord’s body, clouds composed of buddhas adorned with all kinds of jewelry. Staying in the middle of the sky, they display the gesture of fearlessness with their right hand, and hold a jeweled, dripping initiation vase with the other. Such will avert lightning. {7.4.120}

“The mantra to recite is:

“ Oṁ, Mahāsukhavajratejaḥ! Hūṁ! {7.4.121}

“When the same rite involves binding sexual ecstasy, it is said to bring about the state of the highest yoga.” {7.4.122}

Concerning the rite of killing, the Blessed One taught the following:

“He should leave out the syllables used in the rite of pacifying, Namely the final ya, the two ni syllables, And then the middle ya syllable, And use the remaining syllables as one likes. {7.4.123}

“By having explained such, O goddess, All rites will be accomplished. {7.4.124}

“If he wants to enthrall a wanton woman, he should once again assume, on the eighth day of the bright fortnight, the identity of Kurukullā and do her meditation. He should consume a fruit of downy datura, and then respectfully give the target a tilaka on the forehead using juice of black nightshade. He should then recite the following mantra:

“ Oṁ, may such and such a woman, hrīṁ, become enthralled with me!

“When he has completed 10,000 recitations, she will arrive. {7.4.125}

“Now, if he wants to revive someone bitten by a black cobra, he should visualize in his heart an eight-petaled lotus, and above it, on each of the eight petals, distinctly visualize the third vowel (i), white in color. He should visualize himself in the form of the nāga Śeṣa, white in color and oozing ambrosia from the letter i [in his heart]. He should mentally send forth ambrosia from the two eyes of this nāga and visualize it falling into the body of the patient. By this meditative method he could neutralize the amount of poison that would fill the entire triple universe. {7.4.126}

“Now, if he wants to arrest the moon and the sun, he should make a moon and a sun from rice flour and submerge them in vajra water. He should recite the following mantra:

“ Oṁ, moon and sun! Do not move, do not move! Stop stop! Svāhā to Hevajra! {7.4.127}

“He should recite this mantra sixty million times and then commence the actual rite. The moon and the sun will stop in their tracks regardless of whether it is night or day. {7.4.128}

“If he wants to destroy an enemy army, he should procure a piece of chalk. Having ground the chalk, he should prepare a pill by adding the five ambrosias together with axe filings. {7.4.129}

“The mantra to repeat is:

“ Oṁ, vajra knife! Svāhā to Hevajra! {7.4.130}

“In order to ensure a successful outcome, he should recite this mantra ten million times. He will then succeed. Having completed the recitations, if he ties the aforementioned pill onto the neck of a pitcher and then breaks the neck, all the enemies will be decapitated. {7.4.131}

“Should he wish to cause [hostile] gods to burst, he should ritually prepare a tilaka compound. He should procure the ‘flower’ of a possessor of a vajra produced through constricting the vajra, mix it with axe filings, and grind this together with urine during a solar eclipse. Having ground them together, he should mold the paste into the shape of an axe and, stepping on it with his foot, recite the mantra:

“ Oṁ, vajra axe! Make them burst, do! Svāhā! {7.4.132}

“In order to ensure success, he should recite this mantra ten million times. Afterward, he should respectfully give the target a tilaka on the forehead. Whomever he does this to, will burst. {7.4.133}

“Now I will teach a rite for producing rain.

“He should make an effigy of Ananta according to the oṁ āḥ phuḥ ritual procedure, bathe it in the five ambrosias, and offer to it black flowers. Having smeared it with mugwort juice and inuncted its head with the rut fluid from the temples of an elephant, he should place it inside a double-chambered earthenware vessel, fill the vessel with milk from a black cow, and twine around it a cord spun by a black virgin. He should then dig a pond in an area toward the northwest and place Ananta next to it, by drawing a maṇḍala on its bank as prescribed and placing Ananta in its center. He should draw Hevajra standing astride Ananta, visualizing the former as having eight faces, four feet, sixteen arms, and, in all, twenty-four eyes. Later, the officiating master, in a proud and cruel frame of mind, should recite the following mantra in a secluded place: {7.4.134}

“ Oṁ, rumble rumble! Ghaḍa ghaḍa! Destroy them, destroy! Strike, strike! O lord of nāgas who causes Ananta to tremble! He-he ru-ru ka! Summon the nāgas who dwell in the seven subterranean paradises and make them send rain! Threaten them and make them send thunder! Phuḥ phuḥ phuḥ puḥ phuḥ phuḥ phuḥ phuḥ! Hūṁ hūṁ hūṁ! Phaṭ phaṭ phaṭ! Svāhā! {7.4.135}

“If they do not send rain, he should recite the same mantra backward. They will then comply. If they still do not send rain, their heads will burst like a basil blossom. {7.4.136}

“If he wants to burst a cloud, he should write on a rag from a charnel ground the following mantra:

“ Oṁ, threaten threaten! To the one fond of cemeteries, phaṭ svāhā!” {7.4.137}