At that time the blessed Śākyamuni again directed his gaze at the realm of the Pure Abode and entered the samādhi called that which animates the great receptacle of mudrās of the tathāgatas. As soon as he entered this samādhi, a great light issued from the tuft of hair between his eyebrows. This mass of light, surrounded by innumerable billions of light rays, illuminated many buddhafields, arousing all the buddhas [dwelling there], and entered back into Lord Śākyamuni’s tuft of hair.

As soon as they were roused, all the blessed buddhas entered the samādhi of the nature of the sky and positioned themselves in the sky above the Pure Abode. Having greeted all of them reverentially, the blessed Śākyamuni spoke to Mañjuśrī, the divine youth, as follows:

“Listen, Mañjuśrī, about the procedures pertaining to the receptacle of mudrās, blessed by all the buddhas to come.”

Mañjuśrī, the divine youth, prostrated to the feet of the Blessed One, bowed to all the buddhas, and spoke to blessed Tathāgata Śākyamuni as follows:

“Very good, O Blessed One! Please teach, if you think that the time is right, the most secret chapter on the receptacle of the mudrās of all the tathāgatas. This will be for the benefit and happiness of many people. Teach it out of kindness for the world, for the welfare and happiness of great numbers of people. This will create happiness and the ripening [of the causes of] happiness for gods, men, and all beings.”

Being thus supplicated by Blessed Mañjuśrī, the divine youth, the blessed Śākyamuni began to teach, gazing at all the buddhas, directing his attention to all the beings, gladdening all the bodhisattvas, perfectly calming all the pratyeka­buddhas and noble śrāvakas, animating all those whose minds were occupied with the meaning of their respective mantras, keeping all the evil beings at bay, restoring confidence in all the frightened ones, and establishing in the ease of the auspicious nirvāṇa all those that were in difficult predicaments. For the happiness of all suffering beings, he taught the procedures from the chapter on the mudrās as follows:

“Listen, Mañjuśrī, divine youth, As I teach the chapter on mudrās. First comes the five-crested Known as a ‘great mudrā.’

“One should know the three-crested as the second, And the single-crested as the third. The perfect buddhas, best of two-legged beings, Call the fourth one the utpala.

“The swastika is regarded as the fifth, And the banner as the sixth. Those adorned by the knowledge of mantras Call the seventh one the complete.

“The conquering lords of the world Called the eighth the stick, The ninth, the parasol, And the tenth, the javelin.

“The eleventh is called By the perfect buddhas the hollow space, The twelfth, the shield, And the thirteenth, the mace.

“The fourteenth is called the sword, And the fifteenth, the bell. The sixteenth is known as the noose, And the seventeenth as the goad.

“The auspicious seat is the eighteenth, And the nineteenth, the seat. The peacock seat is said to be the twentieth, And the three-pointed lance, the twenty-first.

“The one-pointed lance is the twenty-second, And the two-pointed lance, the twenty-third. The twenty-fourth mudrā is the rosary, And the twenty-fifth, the bow.

“The twenty-sixth is designated as The iron arrow, And the twenty-seventh Is called the even-pointed lance.

“The twenty-eighth is the spear ( śūla ), And the twenty-ninth, the hammer. The thirtieth is the hatchet, And the thirty-first, the fangs.

“The thirty-second is the mouth, And the thirty-third, the cloth. The thirty-fourth is the jar, And the thirty-fifth, the mendicant’s staff.

“The pitcher is said to be the thirty-sixth, And the club, the thirty-seventh. The thirty-eighth is the cross-legged posture, And the thirty-ninth, the kettledrum.

“What they name as the fortieth Is the Dharma conch. The chain is proclaimed To be the forty-first.

“The forty-second is called the highly esteemed, And the forty-third, the fulfilled wish. The forty-fourth is regarded as The mother Prajñāpāramitā.

“The perfect buddhas, best of two-legged beings, Call the forty-fifth the bowl. The forty-sixth is called the archway, And the forty-seventh, the fine archway.

“The forty-eighth is known as the voice, And the forty-ninth, the sound of recitation. The fiftieth is the drum, And the next after that, the Dharma drum.

“The fifty-second is the elephant, And the fifty-third, the supreme hand. The fifty-fourth mudrā should be known as The movement in the direction of that.

“The fifty-fifth is called the comet, The fifty-sixth, the bow and arrow, The fifty-seventh, the axe, And the fifty-eighth, the worshiped by the world.

“The fifty-ninth should be known, briefly, As the short javelin, And the sixtieth is designated, briefly, As the plow.

“The sixty-first is the padma, And the sixty-second, the vajra. The sixty-third is said, in this world, To be the revolving Dharma wheel.

“The sixty-fourth should be known, Briefly, as the water lily (puṇḍarīka). The sixty-fifth one should know As the supreme boon-granting mudrā.

“The sixty-sixth is called By the buddhas the rope. The knowledgeable call The sixty-seventh the spear ( kunta ).

“The sixty-eighth is designated As the vajra staff, And the sixty-ninth is known as The killer of hundreds.

“The next mudrā, the seventieth, One should know, briefly, as the boat. The seventy-first, the excellent, auspicious mudrā, Is called the palace.

“The seventy-second, briefly, Is called the chariot. The lords of the world call The seventy-third the resting place.

“The two mudrās, The seventy-fourth and the seventy-fifth, Are called, respectively, The lute and the half-moon.

“The seventy-sixth, in this world, Is the mudrā abode of lotuses. The superior seventy-seventh Is the mudrā birthplace of water lilies. The seventy-eighth mudrā Is called the salutation.

“The seventy-ninth is the drinking water And the eightieth is the foe destroyer. The eighty-first is known as the lamp And the eighty-second is designated as the joined palms.

“The eighty-third is called the garland And the eighty-fourth the seat. The eighty-fifth is taught as the place, And the eighty-sixth is the consecration. The eighty-seventh is called the initiation, And the eighty-eighth is designated as the supreme.

“The mudrās that are counted as the eighty-ninth And the ninetieth are both supremely auspicious; They are the hollow space and the couple, Which brings the count to ninety.

“The ninety-first mudrā Is called the flower, The ninety-second, the bracelet, The ninety-third is always the incense, The ninety-fourth, the perfume, And the ninety-fifth, the lamp.

“The ninety-sixth should be known as the formal practice, And the ninety-seventh as the sitting posture. The ninety-eighth is the summoning, And the ninety-ninth is the dismissing.

“The mudrā that completes the count of one hundred Is the suitable for all rites. As for the mudrās beyond these one hundred, They are known as ‘great’ mudrās.

“Among the uṣṇīṣa lords of the world, The most senior is always Cakravartin. His mudrā is said to be the 101st. The 102nd belongs to Sitātapatra.

“The 103rd is regarded as The root mudrā of Mañjughoṣa. The 104th mudrā, which constitutes the treasury of the Dharma, Has been designated as the Dharma mudrā.

“The 105th is called the saṅgha; This one, too, is a ‘great’ mudrā. The 106th, the pacifier of beings, Brings on [the state of] a pratyeka­buddha or an arhat.

“The 107th is the mudrā of the bodhisattvas Who have entered the tenth level; The lotus wreath by name, It is known as a ‘great’ mudrā.

“Among all the worldly mudrās and mantras, The boon-granting has the greatest power; It is the most exalted and excellent And worshiped throughout the triple universe.

“Designated as the 108th, This mudrā is the birthplace of the triple universe. Among the mudrās enumerated in this tantra, This one is the most powerful.

“The count assigned to the mudrās Is thus one hundred and eight. This number was formerly taught in song By the perfect buddhas on the earth. When the teachings of the Teacher have disappeared, These one hundred and eight mudrās will be circulated among the living.

“Starting again at the beginning, With the [fingers of] both hands joined at the tips, One should cross over the opposite fingers And keep them interlaced. The two hands [thus] joined Have the shape of five crests.

“When the tips of the fingers are thus In reverse positions, That mudrā should be known as the five-crested Or the five locks of hair.

“It is known as a ‘great’ mudrā, And also as the head of a bodhisattva. It possesses great power And can be employed in all rites.

“One can optionally employ it Together with the heart mantra of Mañjuśrī, And also with the mantra of Keśinī Or the root mantra [of Mañjuśrī].

“Or, following the procedure, One can employ it with any other mantra. One will thus accomplish every rite; The Sage did not teach this in vain.

“Similarly, one should join the hands together With a hollow space between them. Out of this, one should form [the shape of] three crests, With the fingers interlaced.

“When the thumbs of both hands Cling together forming the shape of a needle, And the middle and ring fingers Are in a reverse position resembling a plait,

“This is known as the three-crested, Or, alternatively, as the three locks of hair; This mudrā is a ‘great’ mudrā Of the sagacious Mañjughoṣa.

“One can use it in all the rites Whereof the procedure is known. One can combine it With any mantra of Mañjuśrī. Such reciters will thus swiftly accomplish Their desired aims in this lifetime.

“To form the single-crested mudrā, One should join the hands as before, With the middle fingers touching along their sides; This is definitely the single-crested. This mudrā is a ‘great’ mudrā Taught by the fully realized buddhas.

“The mantras associated with Mañjuśrī, As well as the others associated with the world, Will be mastered when combined with this mudrā, And swiftly accomplish all activities.

“Likewise, the supreme mantras taught by the victorious ones Will be accomplished when used in combination with it. Performing the rite according to procedure, One will swiftly accomplish one’s aims.

“With the hands joined together as before, The fingertips ‘piled up,’ And the two index fingers bent in, One should form a shape resembling the añjali.

“When the two thumbs are then crossed over, The middle fingers outstretched, And the ring fingers folded in, This mudrā is called the utpala.

“This mudrā is indicated for use With the root mantra of the bodhisattva [Mañjuśrī]. Every rite that is sanctioned for the five-crested, Can also be accomplished with this mudrā.

“Any rite performed with the utpala Will bring swift success. This mudrā grants the boons And swiftly brings enjoyments. When combined with the root mantra, It will swiftly accomplish one’s aims.

“Similarly, one should join the hands, Stretching them upward And forming a hollow space in between With the fingers surrounding it. One should then form the auspicious symbol That has the shape of a swastika:

“One should keep the little fingers On the level with the middle [joints] of the middle fingers, And the thumbs crossed over— This mudrā is called the swastika.

“This mudrā can accomplish every purpose, And should be employed in the rites of pacifying. When combined with the six heart syllables, This mudrā will fulfill every activity.

“When the hands are placed as before, With the opposite fingers interlaced, This mudrā is referred to by the experts In the knowledge of destinies as the complete.

“When the palms are joined to form an open flower bud With the fingers kept apart in a circle, This mudrā has been specified by the perfect buddhas To the reciters as the complete.

“It pacifies every calamity of those Suffering from poverty or other afflictions. It swiftly brings prosperity When activated by the root mantra.

“Those with excellent conduct and knowledge of the world Also taught another mudrā: One should hold both hands as before, With the left index finger touching [the right hand].

“Putting the right hand into position, One should bend its fingers And extend the index and the middle fingers. This is referred to as the banner.

“Called the banner, this mudrā, when raised, Can hold back enemies. This mudrā should be used to perform The rites of bali, homa, and so forth. If activated by the root mantra, It will accomplish every activity.

“One should join the hands as before, With the fingers enclosing an empty space. This is the mudrā hollow space; It pacifies all the vighnas.

“Used with the understanding of the mantra, It will, in due course, accomplish the intended activity. The mantras swiftly bring success If used according to procedure.

“When combined with the mantras of Mañjughoṣa That originate from his very essence, [The hollow space] will cause the intended activity To fully manifest in the world.

“One should put the hands together as before With the right hand above the left. Holding the right index finger, One should raise the left index finger. This mudrā, called the stick, Is capable of warding off enemies.

“It pacifies all the terrible And very frightening vighnas. It has been recommended to the reciters As the means of destroying all evil beings. When used in combination with the root mantra, It will swiftly accomplish one’s aims.

“One should position the hands as before, Forming the shape of a raised stick And stretching out the right hand— This mudrā is called the parasol. With it one can perform the protection for the body, If one places it on the head.

“It may be used with any mantra In a rite designated as protective. One can cover or paralyze, as desired, The mouths of one’s enemies.

“One may do to evil beings, Including humans, whatever one wishes to. All the vighnas will perish Through merely seeing the parasol mudrā.

“Positioning the hands as before, One should form the auspicious symbol. The tips of the thumbs should touch, And the middle fingers should be extended.

“The tip of the folded ring finger [Should touch] the middle joint of the middle finger. This [mudrā], designated as the javelin, Wards off all evil beings.

“According to the lords of the world It destroys the rākṣasas and the grahas. It is displayed by Yamāntaka, The furious Lord of Wrath.

“This mudrā could swiftly bring The rise of terrible evils in this world. Any activities, though, that destroy life Are shunned by every buddha. One should never perform activities Forbidden by the most eminent of men.

“One can use the supreme javelin With any mantras of general application. In combination with this mudrā One can use any worldly mantras that have been Taught by the victorious ones, Focusing as much as one is able to.

“When they see this excellent mudrā, All the nairṛtas will perish, And so will the piśācas, the tārakas, The pūtanas along with the mātṛs,

“And the child-stealing virūpākṣas Who oppress children— All these miscreants will perish, Along with other evildoers.

“Positioning the hands as before To form the shape of a javelin, One should form an ‘inverted enclosure’ By interlacing one’s fingers.

“This mudrā is called by the perfect buddhas, Who are free from hatred, the hollow space; One should use it in the performance of activities. When this mudrā is used with the mantra One Syllable To seal off all the directions, This is called the ‘binding of the directions.’

“This mudrā affords great protection While it remains enclosing the hollow space— All the miscreants perish, And so do any others who bring harm.

“It protects the entire body, As well as one’s retinue within the area. It always protects the entire environment Where the reciter resides.

“Such a reciter will not experience downfalls And nothing untoward will happen to him, Only comfort, abundant provisions, and good health. Would he have to fear even a hostile army?

“Pressing the hands together, One should put them in the reverse position, With the right hand below And the left one above, turned upward. When the hands are thus placed in relation to each other, The supreme victors call this mudrā the shield.

“This mudrā stops the malice Of wicked enemies from arising. When used in combination with the syllables of a mantra— One, two, or three—it possesses magical power.

“When used in combination with one-syllable mantras, This mudrā will swiftly accomplish one’s aims. It will turn the evil activities of one’s enemies Into different kinds of advantages.

“If combined with the root mantra, It neutralizes the poison of snakes And removes from living beings Other accidental mishaps. This excellent mudrā has been taught By the perfect buddhas, supreme among two-legged beings.

“One should join the hands as before, So that they touch along the fingers And form the shape of a mace That is covered at the base— It should be well covered with the small fingers Placed between the two thumbs.

“Using six fingers, one should then form A nicely pointed shape. This mudrā is called the mace; It destroys all the dānavas.

“When they see the mace mudrā, The daityas and other malevolent beings become gentle. When this highly honored mudrā is raised upward, They perish.

“When used in combination with the root mantra, This auspicious mudrā will swiftly accomplish one’s purpose. When the tips of the ring fingers are folded in, The same mudrā is designated as the sword.

“Placing the hands exactly as before And stretching them while folding in the fingertips, One should form the shape of a round vessel With the fingers placed all around. The buddhas know this mudrā as the bell, And they taught it as such to beings.

“One should join the hands together as before, Forming the hollow space mudrā. Then, one should interlace the opposite fingers While forming, with the middle fingers, The shape of a circle, That is, the shape of a noose.

“Then, when the index fingers Are crossed at the middle joint, This is called the noose— This mudrā is the magical creation of the buddhas Intended to guide beings And release them from their terrible bondage.

“If there are evil grahas, Or any cruel rākṣasas, This mudrā, even if activated only slightly, Will bind them, along with the mātṛs.

“If one utters, ‘Bind, bind!’ and so forth, This mudrā will bind even Śakra, Let alone beings in the human world That feed on carrion and pieces of flesh.

“One should position the hands as before, Aligning them together. The right hand should be Placed above the left.

“Keeping this position, the shape of a hook should be formed With the middle and index fingers— That is, the index finger should form a hook While clinging to the joint of the middle finger.

“Used in combination with the root mantra, This activated goad mudrā Will swiftly accomplish the activities Intended by the reciters.

“One will swiftly summon the lords of gods— The Brahmās, the Śakras, and so forth. This excellent mudrā, when employed, Becomes an excellent goad for drawing beings.

“Using both hands as before, one should join them In a reverse position, forming a round shape. One should bend the middle and ring fingers Of the left hand,

“And make a threatening gesture With both the index and small fingers of the right hand. It is instructed that the middle and ring fingers Of the right hand should be bent.

“The hands, being in reverse position, Should press against each other with their thumbs. This, the auspicious seat, Is said to be an excellent and auspicious mudrā.

“It is the seat of all the buddhas; It can ward off angry beings. It may be used in combination with any mantra That belongs to a family of the chief victors.

“[This seat,] fixed by all the buddhas And the bodhisattvas of great power, Stabilizes everything—all the worlds, Including those inhabited by gods.

“One should form the same auspicious seat. It should, however, rest on the middle fingers— These fingers should be extended And the hands raised up. This mudrā has been designated by the lion-like sages, Who have defeated their enemies, as the seat.

“One should join the hands together By interlacing the fingers. Then, with the little fingers, one should form below A pointed shape like a braid.

“The middle fingers should be bent, Forming the oblong shape of a lotus leaf. One should join the thumbs together, Always positioning them upright. The perfect buddhas who are free from hatred Call this mudrā the peacock seat.

“According to the eminent sages, This is the seat of the sagacious Bodhisattva Mañjughoṣa, Ever for his childlike enjoyment.

“Formerly taught by the self-arisen [buddhas], This mudrā has great power. When activated with the mantra of Mañjughoṣa, It can accomplish a variety of activities, Such as destroying evil beings— Kravyādas and piśitāśas.

“This completes the first twenty mudrās; More [mudrās] beyond these Were taught by the world leaders— The perfect buddhas, supreme among two-legged beings.

“Next I will teach the procedures Specific to the mudrās. One’s hands should be pure and clean, Washed with unsullied water.

“They should be sprinkled with water Suffused with white sandalwood, camphor, saffron, And many types of perfume, And then dried in the breeze.

“With the hands, which are clean, unimpaired, Perfect, and free of blisters—only with such hands— One should form a mudrā for saluting, and so forth, The most eminent of two-legged beings, such as

“Śālendra­rāja, Saṃkusumita­rāja, Amitābha, Ratnaketu, Amitāyurjñāna­viniścaya­rāja, The lord of the world Divaṃkara,

“Kṣema, and the lords of the world Sunetra, Dharmaketu, and Prabhāmālin— These are the names of the seniormost [tathāgatas] Who transcend this [world].

“One should salute any buddha from among the above Who are superior among two-legged beings. Purified, in a clean place, One should form a mudrā during recitation.

“Once having examined the master, One should relinquish one’s doubts about him. Adhering to the right conduct, One should form a mudrā at ease.

“One should clean a [suitable] place, set it up as separate, And incant it with the mantra. One must not get angry, leave rubbish behind, Or be an object of the others’ rebukes.

“One should never form a mudrā Near smoldering embers or ashes. Nor should one hanker after the wives Or the possessions of others.

“For a mudrā to bring happiness, one should form it Neither standing up nor lying down. One should not be facing south Or west.

“Nor should one form a mudrā Facing upward or downward, But only facing north or east, Or the intermediate directions in between.

“An adept of mantras should form a mudrā Knowing that the mantra [deity] is the lord of the maṇḍala. When forming any mudrās, This procedure is regarded as supreme.

“Next, I will teach the mudrās Enumerated after the twentieth. One should join the hands, evenly aligned, And bring the fingers together, Pointing them toward the tips Of the middle fingers.

“The tips of the index and small fingers Should be placed on the joint of the index finger. The mantra adept should always do [this] With the thumbs folded and drawn in. When the hands thus form the shape of three spikes, The learned ones know this mudrā as the three-pointed lance.

“This excellent mudrā will quickly Break the mantras Or the mudrās of one’s adversaries. It can be used only against wicked beings.

“It will frighten all the spirits— The grahas, the mātṛs, and the pūtanas— And will accomplish a variety of activities. It can swiftly summon Śiva.

“The mantra adept can break The mantras recited by Rudra, Viṣṇu, or even Brahmā himself, If he performs the rite according to procedure.

“If one keeps using this mudrā— The mighty three-pointed lance— Along with a mantra that originated From the mouths of the victorious ones,

“One will accomplish a variety of activities. By performing the rites of crushing and destroying, One will completely destroy Any negativity created by hostile beings.

“One should clasp the hands together, Raising up the middle and ring fingers. The two hands should be joined, Forming the shape of a liṅga. This mudrā, known as the liṅga, Is formed using four fingers.

“The god Maheśvara himself Taught this mudrā and his personal mantra In a tantra that was formerly Adopted by the Sage.

“He also taught at length his other Personal mantras and mudrās, Which were, at that time, Adopted in this supreme manual, But this excellent mudrā Was proclaimed the best among worldly mudrās.

“However many mudrās there are That were taught by Rudra on earth, This mudrā, the single liṅga, Is their lord, best of them [all].

“Brought into the maṇḍala Through the bodhisattva power Of the sagacious Mañjughoṣa, [This lord of mudrās] accomplishes the rites of homa.

“Whatever evil beings Roam the earth— Grahas, kravyādas, piśitāśas, Mātṛs, kaṭapūtanas—

“This mudrā is for restraining them. Further, this excellent mudrā is recommended For the rites of bali performed at nighttime And intended to ward off the obstacles created by Rudra. This mudrā will accomplish every activity By the power of the Buddha’s blessing.

“Having done this exactly the same way, but with two points, The mudrā is called the two-pointed lance. Formed in the same way, but with the fingers Arranged rosary-wise, the mudrā is called the rosary.

“If the [shape of] the rosary Is contracted to enclose a hollow space, With the index fingers touching And forming the shape of a bow, And the thumbs squeezed in a fist, That mudrā is designated as the bow.

“One should position the fingers the same way, Extend the right index finger, And also extend the left index finger. The thumb joints should be squeezed in a fist. This mudrā is called the iron arrow. The next mudrā is the even-pointed lance.

“[Here,] both hands should be extended With the opposite fingers clenched together. The thumb of the right hand Should be raised to resemble the penis. Those proficient in this instruction Know this mudrā as the even-pointed lance.

“One should position the hands in the same way, With the opposite fingers contracted. Then, joining the two index fingers, One should form the shape of a spear. This mudrā is called the spear; It disciplines the wicked beings.

“Positioning the hands as before, One should make both of them into a fist, While keeping the thumbs upright. This mudrā is called the hammer.

“If one shifts this hammer slightly Into the space between the hands, This excellent mudrā is called the hatchet; It destroys one’s enemies.

“One should form the shape of a lotus With one’s ring fingers And position it between the thumbs below, So that it is not invisible. This [mudrā] is called the fangs; When [the lotus] is exposed, it is called the mouth.

“When the fingers of each hand Are evenly placed around And the right hand is placed on the thigh, [That mudrā] is called the cloth.

“One should gracefully join the hands together, Leaving a hollow space in between. The fingertips should be Mutually touching, And the ring fingers raised and folded; This mudrā is called the jar.

“One should join the hands forming a fist as before And raise the index fingers, Forming the shape Of a twisted mendicant’s staff. This mudrā is called the mendicant’s staff; It is the destroyer of foes.

“If this mendicant’s staff is slightly tilted In a graceful manner, And the two thumbs are touching, The mudrā is called the pitcher.

“One should raise The index and ring fingers And form, with these four fingers, The shape of a club. Those who know about mantras Call this mudrā the club.

“One should position the hands as before, With the middle and ring fingers [placed] below. Above them, one should always place…, With the right hand covering the one below.

“One should join the small and index fingers And wrap the thumbs around them, Forming the shape of a cross-legged posture. The tathāgatas call this mudrā The cross-legged posture, By which name it is known all over the world.

“Again, one should use this mudrā In combination with a mantra. It can be combined with the mantras Taught by any victorious one From the Vajra or Lotus families. This mudrā accomplishes all the peaceful activities.

“But the mudrās taught here, such as the club and so forth, Including the mudrās of the ‘spear’ type, All belong to the instructions Of the krodharāja Yamāntaka.

“These [mudrās] are fierce weapons Created to guide sentient beings. Through the bodhisattva’s power They can accomplish magical feats; The mudrās such as the jar Were taught for all the miscreants who need guidance.

“One should join the hands as before, Forming the shape of a kettledrum. One should then fasten the hands together By interlacing all the fingers like a plait.

“One should also entwine the thumbs, Placing [each] in [the opposite] hand. One should stick the index finger in the center And raise its tip. This mudrā is designated as the kettledrum; It wards off evil beings.

“One should join the hands as before, Forming a neat añjali gesture. Both index fingers should be drawn in, Forming a fine shape of a coil.

“The thumbs, bent down, Should be moved downward. When both are inside the central space, This [resembles] an auspicious conch. This excellent mudrā Is designated as the Dharma conch.

“It may be used in combination with the mantras Taught by the eminent sages, and is suitable for all activities. When employed together with the root mantra, It will accomplish a variety of activities— It will completely destroy the tooth venom of snakes And any beings with fangs and poison.

“One should make this conch complete By incanting it with the vidyārāja mantras of great power. The person fallen unconscious because of the poison Will soon become detoxified.

“This supreme mudrā of great power Is counted as the fortieth. Moving on, I will teach further about The mudrās and their characteristics.

“One should join the hands as before, Interlocking the fingertips. Further, one should snap the fingers with care And position the right hand below. When all this is done; This mudrā is called the chain.

“This excellent, supreme mudrā Will bind all those who harbor ill will. When used in combination With the mantras taught by the supreme sages, It will bind all the spirits, Such as the grahas, the mātṛs, and the kaśmalas.

“One should close the hands, open them, And raise them one after the other. Starting with this procedure, one should ‘fasten’ the hands, With the opposite thumbs and middle fingers Clinging at the middle joint, And both hands moved forward.

“With this mudrā, facing the fire And employing the mantra of fire, One will summon Agni during a homa rite, Or any rite that involves fire in whatever way.

“[The god of] fire will be promptly summoned When this mudrā is employed. One should dismiss him with the same mantra, While bringing together the tips of the index fingers.

“When one is dismissing the fire deity, The thumbs must be joined together. This mudrā, the highly esteemed, Accomplishes the rites involving fire.

“It will summon the deities As required by the reciters Who highly esteem this mudrā, Praising it as endowed with the buddhas’ blessing. When combined with the supreme mantras, This mudrā will accomplish a variety of activities.

“With the hands joined together And the fingers touching, One should form, with an añjali gesture, A complete bud that is loose and round in shape.

“When it is completely full Like a bud born of a lotus plant, One should know this as the fulfilled wish — The mudrā that accomplishes all aims.

“This excellent, supreme mudrā, Formerly taught in song by the tathāgatas, Is employed in [the rites of] Mañjughoṣa To fulfill beings’ good wishes.

“Whatever wish a being may have in mind That aims for something beneficial Will soon be fulfilled [by this mudrā], If it is combined with powerful mantras. This excellent, supreme mudrā Is named the fulfilled wish.

“This excellent, supreme mudrā Accomplishes all activities. It magically empowers (sādhayate) A wide range of mantras and substances.

“This mudrā was spread [in the world] Like moonlight by the moon-like Sage. It has been auspiciously linked up by him To the moon-like mantras in the Lotus family. This mudrā will accomplish a variety of activities, [Such as] producing the white ambrosia.

“One should join one’s well-washed hands At the fingers, in such a way That the six fingers that are in contact Form the shape of a book. The folded small finger and a thumb Should form a raised circle.

“This excellent mudrā is said To pertain to Prajñāpāramitā. As her, this mudrā is the mother of all the buddhas Employed for the sake of liberation. She will accomplish every activity— Pacifying and nourishing in particular.

“One should join the hands With the right one above the left And position them at the navel, In one’s lap. When the hands thus cling to each other, This mudrā is called the bowl.

“The mudrās the bowl and the mother [Prajñāpāramitā] Are best employed with the mantras of the victorious ones. They will accomplish a variety of activities, Whatever may be desired by the mantra adepts.

“When both hands are upraised, With the index finger raised And the tip of the middle finger slightly bent, This is the archway.

“If both [fingers] are raised, That mudrā is called the fine archway. When they are mutually interlaced, This is the [forty-]eighth mudrā, the voice. When the thumbs are raised, The wise ones know this as the supreme sound of recitation.

“One should raise the hands as before, Folding the fingertips in And expanding the fingers As splayed hair. The wise ones know this mudrā as the drum, And when [the fingers] are raised, As the Dharma drum.

“With the right palm pointing up And laying on top of the left One should create below The nice form of an elephant.

“With the right middle finger One should form the shape of an [elephant’s] trunk; Those who have transcended saṃsāra Designate this mudrā as the elephant.

“This mudrā is proclaimed By the perfect buddhas as a ‘great’ mudrā. It accomplishes all activities, each and every one completely, And is worshiped throughout the world.

“Raising up the right hand, One should display the mudrā of fearlessness And grasp it, at the wrist, With an upraised left hand.

“The middle and index fingers should touch each other, With the thumb stuck in between. When it is joined with the middle joint, This mudrā is called the supreme hand.

“This excellent, supreme mudrā Was taught by the buddhas from the earliest times. Having formed this mudrā, The reciter grants fearlessness to all beings. When combined with the mantras approved by the sages, This mudrā will swiftly accomplish one’s aims.

“When the hands are joined together, Gracefully enclosing an empty space in between, And the middle fingers are raised, That mudrā is the moving in the direction of that.

“If one entwines the same fingers, With the thumbs placed above, And places the joints against the palms of the hands, That mudrā is called the comet. The same mudrā, but with the fingertips raised, Is called the bow and arrow.

“One should join together the index fingers, Entwining their fingertips. The thumbs should be contracted at their joints And the small fingers outstretched. This mudrā is designated as the axe; It accomplishes all activities.

“If one then folds in all [the fingers], That mudrā is the worshiped by the world. If one raises this [mudrā] up, Forming a ‘needle point’ with the tip of the index finger, The mudrā becomes the short javelin; If [this mudrā] assumes a circular form, it becomes the plow.

“The plow is a supreme mudrā Formed by bending the index fingers; It completes the first sixty mudrās Repeated here along with instructions.

“All these mudrās are weapons Used along with and activated by mantras. They remove the problems created by vighnas And destroy grahas, kuṣmāṇḍas, mātṛs,

“All the chief rākṣasas, And all those who terrorize children. These mudrās, serving as weapons, Destroy all of them.

“I have now taught the characteristics Of the [first] sixty mudrās. Now I will give the instructions For the [next] mudrās.

“Putting the hands together as before, One should raise them, forming the shape of a lotus With all the fingers outstretched; This mudrā is known as the padma.

“This excellent mudrā is said To belong to the Lotus family. Used in combination with any mantras of the same family, It will produce auspicious results.

“Being a source of the buddhas’ blessing, It is said to accomplish activities swiftly. It will make effective any mantra That belongs to the Lotus family. Among the mudrās, this mudrā, the padma, Is taught for the middling [rites].

“One should join the two hands together, Stretching out the index fingers And joining the middle fingers, Thus forming the vinyasta shape.

“When, in the same [mudrā], the thumbs are placed Against the joints of the middle fingers, That mudrā is called the vajra; It is the supreme mudrā for minor [rites].

“Whatever mantras belong to the Vajra family, They will be rendered efficacious if sealed [with this mudrā]. If used according to procedure, They are known to bring success swiftly.

“By employing them, the practitioner will always accomplish Whatever activity he has set out to perform; He will always obtain accomplishment, Whether a supreme, medium, or minor one. All the worldly mantras Will be successful without any doubt.

“One should join the hands together, Stretching out the middle fingers. The ring fingers and the thumbs should be folded in And the small fingers should form a ‘needle.’

“The two index fingers should be touching lengthwise, Their tips folded in at the middle joint. The middle fingers, aligned to form a ‘needle,’ Should form the shape of a circle.

“This mudrā, the Dharma wheel, Is here taught as the king of mudrās. It was taught by the Dharma kings For the Dharma wheel to turn.

“The seventh moon-like sage designated it, At that time, as the ‘wheel’ for pacifying. Mantra recitation combined with this king of mudrās Destroys the three types of impurity.

“[The mantras of] the sovereign uṣṇīṣa goddesses, Such as the supreme vidyā Locanā; The mantras of Bhṛkuṭī and Tārā of the Lotus family; And those of Māmakī of the Vajra family Will be effective if employed together with This king of mudrās, the Dharma wheel.

“All the worldly mantras Taught by Viṣṇu or Śiva Can be annihilated by reciters Who employ this mudrā, through merely seeing it.

“This excellent, supreme mudrā Originates from the sphere of phenomena; It accomplishes all activities As desired by sentient beings.

“It has been taught by the king of Dharma To [accomplish the activity] of pacifying. It will also accomplish all the rites taught In this excellent, supreme manual of rites. This mudrā is called the Dharma wheel, And belongs to the teachings of Mañjughoṣa.

“Among all the mudrās, this one should be employed As the one best suited for the rites of pacifying. The mantra practitioners always view this mudrā As an auspicious wheel.

“One should join the hands as before, Leaving an empty space in between. Then, loosening up the fingers that form the sheath, One should cup the hands gracefully. This mudrā is known as the water lily; It accomplishes all aims.

“One should put the [right] hand down, Opening the fist and extending the fingers. When the hand is thus fully outstretched, This mudrā is called the boon-granting.

“Using both hands again, One should position the fingers To form the pattern of a plait on all sides; This mudrā is called the rope.

“Extending again the same hand— The superior right hand— One should form the shape of a ‘needle’ With the middle and index fingers.

“The fingertips of the other fingers Should be slightly bent. One should prop up the index finger, Positioning it appropriately.

“The two fingers that touch alongside Should lean against the joint of the ring finger. The guides of the world Most often refer to this mudrā as the spear.

“One should join the hands as before, With each index finger forming a ‘needle.’ Each hand should form an identical fist With the fingers arranged the same way. The wise call this mudrā The vajra staff.

“One should join the hands as before, Enclosing an empty space in between. The fingers, arranged as in the añjali gesture, Should tightly press against each other. When the two thumbs are tucked in, This mudrā is called the killer of hundreds.

“If one then positions both hands In such a way that there is a complete concavity, And forms the añjali gesture Resembling a sailing vessel,

“The benefactors of the threefold universe Call this mudrā the boat; It delivers beings from The great ocean of saṃsāra.

“If one subsequently releases the añjali And forms the citrahasta gesture, Those who cause beings to move upward Call this mudrā the palace.

“When the hands thus positioned are contracted, This is called the chariot; [This mudrā] is the supreme threefold vehicle Called by the world protectors the chariot.

“It brings all beings onto The mantra path of the reciters; Having resorted to this supreme vehicle, They travel the path to buddhahood.

“One should shake the hands loose, Repeating this [a few times], And then form the citratala gesture In the shape of a bench.

“This excellent, supreme mudrā Is venerated by the lords of the world. The sons of the victorious ones Call it the resting place of all the buddhas.

“The fully realized buddhas of the past Attained peace by relying on this mudrā. They have been delivered into the sphere of nirvāṇa Wherein they found their resting place. This mudrā is therefore called By the guides of the world the resting place.

“One should place the hands as before, With the fingers touching at the same level And forming a sheath around an empty space. The index finger of the right hand Should be bent at the tip. This mudrā is called the crescent moon.

“Using both hands again, One should enclose the right thumb in a fist. The fist should be formed With all the fingers of the left hand Evenly aligned and bent at the tip, Thus embracing the right thumb.

“The fingers of the right hand, joined together, Should enclose an empty space, And the small finger should be extended; This mudrā is called the lute.

“Using both hands again, One should splay the fingers in space. Each index finger should be touching The middle of the thumb. The perfect buddhas disseminated this mudrā To the world as the abode of lotuses.

“When the thumbs are subsequently raised up, The mudrā becomes the birthplace of water lilies; It was taught in the world By the perfect buddhas, supreme among two-legged beings.

“One should make the añjali gesture In salutation to the teacher of the world. This mudrā is known all over the world As the salutation.

“The same mudrā, when the two hands Are propped up to form a pair, Is known throughout the three worlds As the couple.

“When the hands are slightly lowered, With the thumbs tightly squeezed, That mudrā is the hollow space; It destroys sorrow and weariness.

“All these mudrās that are described here— Those that constitute weapons, Those that have the names of flowers, Or furniture for resting, or instruments, and so forth— All of them collectively can accomplish anything, If combined with the mantras as has been taught.

“There is no need to observe the right lunar days, Planetary configurations, or fasts; If the mudrās and the mantras are used in combination, They will swiftly accomplish any activity.

“For an experienced reciter who has developed the energy (tapas), It is enough merely to recite the mantra. When the mudrā and mantra are combined, though, There is nothing that cannot be accomplished.

“Using both hands again, One should join them in the añjali gesture And extend sideways the small and the ring fingers and the thumb; This mudrā is called the incense.

“One should join the bent index finger With the three joints of the middle finger. The three pairs of the opposite fingers Should be interlaced.

“The tips of the index fingers should touch, Inclined toward the thumbs. The añjali shape thus formed Is designated as the flower mudrā.

“The palms of the hands should face upward, With the small fingers interlaced. The ring fingers should be intertwined behind [the palms], And the middle fingers should be joined behind them.

“The two index fingers should also be interlaced, Touching the ground with the palm. When the two thumbs are placed close together, This is taught to be the Dharma mudrā.

“Using as the basis the añjali gesture, One should slightly bend the index fingers. This mudrā is the common bali mudrā Passed down by the protectors of the world.

“Inside [this mudrā] one should place flowers Of various kinds, as available, And offer them while reciting mantras In all bali rites.

“One should display with the right hand The mudrā of granting fearlessness; With the left, one should grasp The right hand around the wrist. This mudrā is called the perfume; It may be used with any mantra.

“One should make the right [and left] hands into fists. Always [joining] the thumbs and the middle fingers, One should form [with the thumb] the shape of a needle; This mudrā is called the lamp.

“The ring finger and the thumb should be positioned As if for turning rosary beads. The small finger should always be extended With the middle finger lying on top of it, And the index finger should be folded in; This mudrā is called the bead.

“The mantra adept should place A rosary of beads between the palms joined in añjali And recite the mantra according to their wish— This will swiftly effect the fulfillment of wishes. Always employed according to procedure, This mudrā is effective [in combination] with any mantra.

“[In the rites involving] fire, one should display, With the right hand in front, the mudrā of fearlessness. Positioning it to face the fire, One should always fold in the index finger.

“The thumb should be placed against the hand, Curled in the center [of the palm]. This mudrā has been designated For summoning Jātavedas.

“When the tips of the index fingers are bent And the thumbs joined together as one, This is the dismissing mudrā; It is recommended for the all the rites involving fire.

“The wise practitioner should perform The rite of homa for every mantra [deity]. The mantra, appropriate for the rites involving fire, Should be used in combination with these [two] mudrās.

“One should form the gesture of salutation, añjali, With all the fingers folded in. One should do this in reverse, With the thumbs crossed over.

“The folded index fingers, projecting outwardly, Should rest on the middle fingers. This mudrā, described as the most excellent, Can be employed in all acts of making offerings.

“One should salute every mantra[-deity] And the mantra-lord of the sons of the victorious ones, And offer, to every such deity, A fine seat.

“If flowers are unavailable, One should form and use this mudrā. The mantra[-deities], worshiped according to procedure, Will fulfill all aims.

“When this mudrā is employed, The aim of worship is accomplished better. As for the second, the mental offering, One can offer any type of flowers.

“This worship procedure was taught By the fully realized buddhas, supreme among two-legged beings. The worship may be of two kinds, [Either with or] without the flowers.

“To make all the mantras fully effective in all rites, One should employ this mudrā— The suitable for all rites — Taught by the fully realized buddhas.

“[It can be used] when sitting, Lying down, bathing, drinking, eating, Decorating, lighting lamps, reciting mantras, Or creating a maṇḍala at a specific location.

“It activates the bond with all the mantra[-deities], Thus conferring blessings on the mantra practitioner. This mudrā, the suitable for all rites, Was taught by the lords of the world.

“The first one hundred mudrās have now been taught, Following the required order. Now I will teach the eight mudrās That come next.

“One should use both hands, Starting from the same position. The index fingers should be placed exactly as before, Joined with the ‘needle’ of the middle fingers.

“The two fingers should touch At the third knuckle below the nail [of the middle finger]. One should thus display the shape of a needle, While forming a sheath [with one’s hands]. This is the mudrā of the mantra-lord, The great Cakravartin.

“If the same index fingers are brought into contact With the middle finger sidelong, And the ring fingers touch At the tips of the fingernails, That mudrā is the uṣṇīṣa ; It was taught by the victorious lords.

“One should place the hands as before, With the middle fingers entwined And the small fingers joined together; This mudrā is called the arising of Sitātapatra.

“One should align the tips of the middle fingers So that their fingernails touch. When the shape of a bracelet is formed, The mudrā is said to be the great mudrā.

“One should place the tips of the index fingers … with the three … The middle fingers should form a ‘needle,’ With the hands firmly joined below.

“The thumbs should reach [to the middle fingers], With their nails squeezed [under the third joint thereof]. This mudrā is taught as the most excellent mudrā Of the sagacious Mañjughoṣa.

“One should place the hands as before, Forming the añjali gesture. The tips of the middle fingers Should remain bent. The thumbs should touch the joints Of the middle and three other fingers.

“One should then form a ‘needle’ with the small fingers, Straightening them and raising them up. This excellent supreme mudrā Constitutes the treasury of the Dharma.

“One should position the hands as before Following the same basic instructions, And then arrange all the fingers To form the complete [shape of] a basket.

“Both hands should be splayed, With the eight fingers forming an enclosure. These eight, divided into four pairs, Represent the eight personages who know reality. The perfect buddhas, supreme among two-legged beings, Call this mudrā the saṅgha.

“This mudrā is known In the realm of existence as the saṅgha. It is supreme and excellent, As it accomplishes the aims of all activities.

“One should cup the hands, Joining them together in an añjali gesture, And then extend the index finger Of the right hand.

“This mudrā, the pacifier of beings, Was taught by the teachers who see reality; It is described as excellent, As it fulfills the aims of all activities.

“One should place the hands as before, Their fingertips ‘piled up’ in a line. The hands should form a lump, hollow within, With the thumbs raised up and bent. This mudrā, the lotus wreath, Was taught by the buddhas from the earliest times.

“The palms of the hands should face upward, With the fingers splayed around. The hands should form the shape of a fully open bud, With the thumbs and three other fingers fully extended.

“The thumbs and the index fingers Should touch at the second joint. The fully realized buddhas call this excellent mudrā The abode of the Thirty[-Three].

“These [last] eight mudrās, designated as ‘Great’ mudrās, are suitable for peaceful rites. Taught by the fully realized buddhas, They are of equal splendor and great efficacy.

“The spontaneously arisen Eminent sages of the past, Who are beyond counting, Taught sixty quadrillions and eighty mudrās. The practical instructions Were given for 108 mudrās.

“With all of them available, One can accomplish all the mantra-rites; One will accomplish the rites Of all the mantra [deities].

“These one hundred [and eight] mudrās were taught By all the buddhas of great power. If employed according to procedure, They will swiftly accomplish all aims.”

Having thus spoken, the most eminent of sages, The Lion of the Śākyas, supreme among men, Then specifically addressed Mañjughoṣa, The bodhisattva of great power:

“This collection of the different sets of mudrās Found in your manual Was handed down by yourself, Mañjuśrī, To protect [the Buddha’s] instructions on earth At the time when the final period has arrived And I have departed into nirvāṇa.

“I have now taught all of it In order to protect my doctrine— I taught the defining characteristics Of the mudrās and the mantras at length. This esoteric and secret lore Has now been taught for all of the world.

“It has been taught in this sūtra—the lord of manuals That is replete with excellent qualities That arise in multiple ways Based on the letters of the mantras.

“Many applications of mantra and tantra Have been explained in it. [This sūtra] constitutes for the reciters the cause Of a definitive accomplishment of glorious qualities.

“It is said that auspicious results will arise For beings, whatever destinies they follow, If they apply themselves to the cause Of accomplishing your mantras, O divine youth!”

Thus addressed, the divine youth Mañjuśrī, Resting in space, Bowed his head to the perfect Buddha, The sun-like lord of the world.

He sighed deeply, tender with compassion, And then began to weep piteously. He moved close to the Buddha And asked about the supreme boon:

“When the mantra basket [of teachings] Has disappeared in the world and on earth, How will beings be able to ensure An auspicious course of rebirth?”

Being thus asked, the perfect buddha Spoke to Mañjughoṣa as follows:

“Listen, dear Mañjuśrī, divine youth, If you are asking. When I have passed from this world into final nirvāṇa And the earth is devoid of a buddha, When the basket of the Dharma has disappeared And [all] the śrāvakas have long ago entered nirvāṇa,

“At that time, [beings] should make An image of the Teacher, best of two-legged beings, And offer to it, respectfully, Incense, fragrances, scented oils,

“Different types of high-quality clothes, And other things, such as jeweled earrings, adornments, And sacrificial food consisting of Different types of solid and liquid articles That come in different forms, According to the maker’s choice.

“The destiny of beings who repeat the mantra While doing these things will be auspicious. They will reach exalted abodes And the highest birth. They will eventually attain awakening And obtain the subsequent peace.”

Buoyed up by the perfect Buddha, Mañjuśrī rejoiced at his words. The sagacious bodhisattva of great power Remained very joyful afterward.

All that was taught in former times Was now set to continue above the realm of the Pure Abode. The Buddha, turner of the wheel of Dharma, Turned, in the presence of the buddhas, The wheel of the mantra [path], Letting it roll for a long time.