At that time the blessed Śākyamuni again directed his gaze at the realm of the Pure Abode and spoke to Mañjuśrī, the divine youth, as follows:

“There is, Mañjuśrī, in your root manual, another most secret mudrā. Its ritual procedure [represents] the entire mudrā system. It is recommended for all the mantras and can be employed with any of them. It accomplishes all rites and purifies the path to perfect awakening. It destroys all the paths that lead to saṃsāric existence. It sustains all beings and grants long life, freedom from disease, and powerful sense faculties. It fulfills all wishes and gives rise to all the factors of awakening. It gives joy to all beings and produces the results they all wish and hope for. It fulfills all activities and makes all mantras efficacious. It comprises all the other mudrās and mantras. Listen, Mañjuśrī, divine youth!

“One starts with the [hand] sign of uṣṇīṣa . Both hands should be extended and evenly aligned, forming the shape of a flame. The ring fingers should be between the hands, their nails placed one against the other and covered by the tips of the thumbs. The small fingers should form a ‘needle’ with their tips joined, and the middle fingers should be centered, aligned, and touching at the nails. The index fingers should form a ‘needle.’ This is the great mudrā called the great representation of the uṣṇīṣa surrounded by light. The corresponding mantra is āḥ maḥ haṁ.

“If, subsequently, one brings the index fingers together so that one fingernail touches the other and the fingertips form the shape of a circle, this is the great Dharma-wheel mudrā called incinerating the perversions—the thorns of the wrong views. The corresponding mantra is:

“ Oṁ, make [them] tremble and fall! Crush [them], O wheel! You are the possessor of the vajra, hūṁ!

“If, subsequently, one … the index fingers…, this is the great mudrā called the seat of the enemies of the four māras—the vajra heroine who devours the great afflictions [experienced] on the earth with its animate and inanimate entities. The corresponding mantra is:

“ Oṁ Vajrānanī! Hūṁ phaṭ!

“These mudrās and mantras Can be universally employed in all rites. They will destroy all the vighnas Like autumn clouds.

“Any obstacles created by the four māras And those created by gods or asuras Will all perish as soon as This supreme mudrā is displayed.

“Further, the third [of these] mudrās may be formed by displaying The same gesture, but with the index fingers loosened up. If the [remaining] fingertips are neatly folded in, Such a fist is known as the tathāgatī.

“This great mudrā is known throughout the three worlds under the name of the garland of light rays of the great lord. The corresponding mantra is:

“ Oṁ Vijayā! Haḥ!

“There is also the fist mudrā of the tathāgata, [where] the two hands are evenly aligned below. During formal or preliminary practice, one should recite the mantra just once while forming any of these mudrās with both hands, and then recite as long as one likes, either sitting or standing. Consequently, no vighnas or vināyakas will be able to cause harm, and the accomplishment will be imminent.

“If one brings the same index fingers together in such a way that their tips touch above the middle fingers, this is the mudrā of Udgatoṣṇīṣa. The corresponding mantra is

Oṁ, burn, blaze up! O blazing Udgatoṣṇīṣa! Make [them] tremble, do! Hūṁ!

“If one brings the same index fingers into contact with the ‘needle’ formed by the middle fingers and joins them at the tips of the fingernails so that they form the shape of a straightened anklet, this is the mudrā of the uṣṇīṣa [king] Sitātapatra. The corresponding mantra is:

“ Oṁ, ma ma ma ma, hūṁ niḥ!

“If, subsequently, the same index fingers are evenly raised so that they cling to the ‘needle’ formed by the middle fingers, this is the mudrā of Tejorāśi. The corresponding mantra is:

“ Oṁ Tejorāśi! You are the uṣṇīṣa of the tathāgatas, invisible on their head! Blaze, blaze! You are one and unique! Rip and tear! Chop and split! Hūṁ hūṁ, sphaṭ sphaṭ, svāhā!

“If the tips of the same index fingers are joined, forming the shape of the circle, while the middle fingers form the ‘needle,’ this is the mudrā of Jayoṣṇīṣa. The corresponding mantra is:

“ Oṁ Jayoṣṇīṣa! Blaze, blaze! Bind, bind! Tame, tame! Ṅraṁ ṅraṁ ṅraṁ, haḥ! Strike! Hūṁ! This is the mantra of Jayoṣṇīṣa.

“If the tips of the same index fingers are brought in contact with the ‘needle’ of the middle fingers above the nail and cling to them at the third phalanx, this is the mudrā of [the uṣṇīṣa king] Cakravartin. The corresponding mantra is:

“ Oṁ, homage to Cakravartin, the invincible uṣṇīṣa of the tathāgatas, invisible at the top of their head, hūṁ! Blaze, blaze! Burn, burn! Make [them] tremble, make! Drive [them] away! Frighten [them]! Kill [them]! Uproot [them]! Strike, strike! Aṁ aṁ aḥ aḥ kaḥ kaḥ! O Proṅkhinī, Proṅkhinī! The unconquerable bearer of arms, adorned with earrings! Hūṁ phaṭ!

“[This is the mantra of] Cakravartin.

“If the tips of the same index fingers are brought into contact with the ‘needle’ of the middle fingers under the fingernail and cling to them along the third phalanx, this is the mudrā of Cakravartin, the lord of mantras. If the index fingers are brought into contact with the ‘needle,’ touching it under the fingernail, this is the mudrā of the lord of mantras.

“If the tips of the same index fingers are brought together and remain in contact in the space between the fingernail phalanges of the needle-shaped middle fingers, this is the mudrā of Mahācakravartin. If the tips of the same index fingers are brought together and mutually touch below the third phalanx of the needle-shaped middle fingers, forming thus the shape of a circle, this is [another] mudrā of Mahācakravartin. If the tips of the same index fingers are brought together and mutually touch in the space between the third phalanges of the needle-shaped middle fingers, this is [another] mudrā of Mahācakravartin, the lord of mantras.

“If the tips of the same index fingers are made into the shape of an anklet with each tip touching the third joint [of the opposite finger(?)] and are positioned below the middle joint of the needle-shaped middle fingers, this is the heart mudrā of the cakravartin Aparājitoṣṇīṣa. The corresponding mantra is:

“ Oṁ Aparājita, dhik!

“Using the root and other mudrās of the uṣṇīṣa kings as an auxiliary practice one will accomplish all activities.

“If one extends the tips of the thumbs up to the [base of] the ring fingers and raises [the hands], this is the mudrā of summoning. The corresponding mantra is:

“Homage to the blessed, invincible uṣṇīṣa! Come, come, O blessed Dharma lord! Take this welcome offering of water, fragrances, flowers, incense, refreshments, and lamps, and protect me! Svāhā to you, one of invincible strength and power!

“When one has performed the summoning, using flowers that are naturally white, water for the feet, water for rinsing the mouth, and a seat to sit on, one should bind the cardinal directions, the intermediate directions, and the ones above and below, using the same.

“One should touch, as before, the ring fingers with the tips of the thumbs and then bend the ring fingers at the middle joint. When they have touched [the thumbs?], one should stretch them upward. One should rotate [this mudrā] from the right to the left with the offering of dismissal for one’s deity. The mudrās for binding the directions should [also] be displayed. The corresponding mantra for dismissing is:

“Homage to the invincible uṣṇīṣa! Go, go, O blessed Dharma lord! Take from me this dismissal offering of water, fragrances, flowers, and incense, and protect me! Svāhā to you, invincibly strong and powerful!

“These were the mudrā and the mantra of dismissing with the respective offerings.

“The same index fingers should touch below at the third joint of the needle-shaped middle fingers. The opposite thumbs, together with the small fingers, should form a tight fist. The middle fingers should form a ‘needle.’ The corresponding mantra is:

“ Oṁ blessed, invincible uṣṇīṣa! Oṁ oṁ, hrauṁ! Bind, hūṁ phaṭ!

“This mudrā and mantra of the invincible uṣṇīṣa Tejorāśi can be employed in all the rites of binding, and so forth. It will accomplish all of them.

“If the tips of the same index fingers are folded in and lightly touch at the third joint of the needle-shaped middle fingers, this is the mudrā of Vikaraṇoṣṇīṣa. The corresponding mantra is:

“Homage to the blessed, invincible uṣṇīṣa! O Vikaraṇa, shake [them], shake! Hūṁ!

“The great vidyārāja Vikaraṇoṣṇīṣa can be employed in all the rites belonging to the uṣṇīṣa system of the blessed vidyārāja, such as destroying all the vighnas and vināyakas, conferring empowerments, self-protection, binding the directions, binding the maṇḍala, and so forth.

“If the same index fingers are extended outward with the tips folded in and are moved in a pulling motion, [this is the mudrā] for summoning [the god of] fire for the purpose of homa. The same mudrā [is used also] for dismissing, if the index fingers are stretched forth. This is the mudrā of Jvālā­mālinoṣṇīṣa. It is invincible in every rite. The corresponding mantra is:

“Homage to the blessed, invincible uṣṇīṣa! Come, come! Svāhā to Agni, one who is garlanded with flames!

“If the same index fingers are folded at the tips and are joined together in the space between the needle-shaped middle fingers at the third joint, this is the mudrā of Balotkaṭoṣṇīṣa. The corresponding mantra is:

“Homage to the blessed, invincible uṣṇīṣa! Accept these fragrances, flowers, incense, refreshments, and lamps! Take [them], take. Svāhā to you, invincible Dharma king!

“This is the mantra for offering fragrances, and so forth.

“If the ring fingers are in reverse position, the thumbs joined at the third joint, and the index fingers form the shape of a needle, this is the mudrā of Vajratejoṣṇīṣa. Unassailable by any vināyakas, it should be used to restrain them and, also, for making the time and the place salutary. One can thus use this mudrā and its mantra to afford protection at the time of recitation, formal practice, or the maṇḍala [ritual]. They can be used in all activities. The mantra is:

“Homage to the blessed, invincible uṣṇīṣa who destroys all the vighnas! Destroy [them]! Svāhā!

“If the ring fingers [each] form a circle [touching] the base of the thumb, and the index fingers form the shape of a needle, this is the mudrā of Aparājitoṣṇīṣa, invincible in every way. The corresponding mantra is:

“Homage to the blessed, Aparājitoṣṇīṣa that can never be defeated! O great vidyā! You are the samaya, peaceful and restrained, taught by the Dharma king! You fulfill all aims, svāhā!

“One should perform, [using this mudrā and mantra], the rites of pacifying and nourishing, while offering homas of ghee, and so forth.

“If the same ring fingers are folded into a circular shape, and the folded tips of the index fingers press against each other, this is the mudrā of Śaṅkaroṣṇīṣa. The corresponding mantra is:

“Homage to the blessed invincible uṣṇīṣa! Oṁ, svāhā to Śaṅkara!

“[This mantra and mudrā] afford protection in every rite.

“If the tips of the thumbs are placed upon the third joint of the ring fingers, and the index fingers form the shape of a needle, this is the mudrā of Samayoṣṇīṣa, invincible as a vajra and applicable to every type of samaya. The corresponding mantra is:

“Homage to the blessed, invincible uṣṇīṣa! Oṁ, the samaya for prosperity! Svāhā!

“If the tips of the thumbs are placed upon the middle joint of the ring fingers, and the index fingers, with their tips folded in, cling to the middle joint of the needle-shaped middle fingers, this is the mudrā of the invincible Mahā­samayoṣṇīṣa. When employed against the gods and the asuras, this [mudrā] establishes them in the samaya. The corresponding mantra is:

“Homage to the blessed, invincible uṣṇīṣa! Oṁ, the great samaya for prosperity! Svāhā!

“Having bound the maṇḍala with this mudrā, one may recite, ‘Abide in the samaya, abide!’ addressing even the emperor; one may subdue other emperors, too. While mantras are being recited at that very place, whether worldly or supramundane, none will interfere with another or neutralize its power. [This is true] for all the reciters in a particular place. Starting with those just mentioned, there are innumerable uṣṇīṣa kings—one should practice the entire Tathāgata family at length.

“Further, Mañjuśrī, there are, in this king of manuals, mantras that are infinitely profound and mudrās of many different kinds. I will now teach them in brief. If I were to explain them in detail, no human or nonhuman being, not even in a thousand eons, would be able to grasp or remember them. I will therefore, Mañjuśrī, teach them in brief. Keep all of this in your memory.

“The heart mudrās of the Sage Are the most excellent taught in this manual. After them, there are the mudrās Of the cakravartin deities who surpass all gods.

“The mudrās of the moon-like Avalokiteśvara, Of the sagacious bodhisattva [Mañjuśrī], And of Vajrapāṇi, the king of yakṣas, Are said to be next.

“After them come other mudrās Of great power and energy, Namely all those of the hosts of dūtas and dūtīs, Followed by those of the ceṭas and ceṭīs,

“The celestial yakṣas and yakṣiṇīs, The nāgas and nāginīs, The kiṃkaras and kiṃkarīs, And the piśācas and piśācīs;

“Of the powerful rākṣasīs And other celestial ladies; And of the wives of the daityas, Of all the siddhas and vidyādharas,

“And of all the human and nonhuman beings Born in the threefold universe— In short, the mudrās of all beings That are designated to them individually.

“Mantras, too, are of many types, Accomplishing a variety of activities. Whether in the Royal or Jewel families, These mantras each have a corresponding mudrā.

“The mudrās of the arhats or the pratyeka­buddhas Both bring splendid results. As for all the bodhisattvas, Established on the ten levels,

“Their heart mudrās and mantras Are taught individually. The mudrās in the family of the divine yakṣa, A family worshiped by the ṛṣis and the gandharvas;

“The mudrās taught as belonging to the seventh family And relating to the gandharvas; And likewise the mudrās in the eighth family, Are [all] said to be for their [respective] families.

“All the mudrās thus enumerated, And the others named after the sugatas, Are individually paired with mantras, Both worldly and those related to the sugatas.

“A mantra employed together with a mudrā Is exceptionally powerful in the performance of rites. The vināyakas will stay away from those who Skillfully employ mudrās and so forth.

“Now the descriptions of these and other such great mudrās will be given. First come the descriptions of the heart mudrās of the blessed buddhas.

“One should hold the fingers of both hands together, with the thumbs exposed to view. This is the heart mudrā of the tathāgatas. The same mudrā, but with only the right thumb showing, is the mudrā of Padmadhara. If one first makes the left and right hands into fists, and then relaxes and extends both the middle fingers to form the single form of a vajra, this is the mudrā of Vajradhara.

“If one inclines the pointed tip [of the vajra] down, this is the mudrā of the bodhisattva Gandhahastin. If one subsequently raises [the hands] up and forms the shape of a circle, this is the mudrā of Gajagandha. If one then folds in one phalanx of each [middle finger], this is the mudrā of the Jewel family. It may be employed, in combination with the mantras of Jalendra and so forth, [to invoke] Jambhala and all the spirits of the Jewel family.

“If the index fingers are each folded at two joints and touch each other at the fingernails, this is the mudrā of the five very powerful yakṣas and so forth, which belongs to the Yakṣa family. If [the index fingers] are joined at the fingernails and held above the fingernails of the thumbs, with the hands positioned as before and the middle fingers raised up to form the shape of a needle, this is the mudrā of all the gods who inhabit the celestial realms of Akaniṣṭha and so forth; it belongs to the Celestial family.

“If one brings the hands together and makes them into fists with the thumbs exposed to view, this is the mudrā of the pratyeka­buddhas and noble śrāvakas.

“The eight mudrās just mentioned Belong to the eight families. Now I will teach a single mudrā That can be used for all the sons of the victors.

“If [the hands] are extended in the añjali gesture And then slightly contracted, This is the mudrā, it is taught, Of all the great bodhisattvas.

“The seven mudrās of the Sage are those Of the wish-fulfilling gem, the mendicant’s staff, The monk’s shirt, the bowl, the robe, The fangs, and the fearlessness.

“The vision, the loving kindness, the aura of light, the webbed [fingers], The [forty] teeth, the ūrṇā , and the abiding in bliss May also be regarded as mudrās Arising from the Victor’s own body.

“The above two heptads of mudrās, Together with the five mudrās handed down by me And the heart mudrā of the Sage, Constitute twenty mudrās taught by the primordial, self-arisen ones.

“These mudrās, formerly taught By the primordial victors, Are also referred to as the ‘retinue’ Of the twenty cakravartins. The enumeration may continue on and on, With each mudrā having a corresponding mantra.

“If one raises [the hands] and cups them, this is the mudrā of the wish-fulfilling gem. If one makes [one’s hands] into fists and holds them, while sitting in a cross-legged position, at the left and right shoulders, this is the mudrā of the mendicant’s staff. If the hands face each other with a space in between, this is the mudrā of the monk’s shirt.

“If the hollowed [hands are held] down below, this is the mudrā of the bowl. The mudrā of the robe is formed with the left hand. The mudrā of the fangs is formed out of the heart mudrā by raising the thumb of the left hand. In the mudrā of fearlessness, the [right] hand displays the gesture of granting fearlessness, while the left is supporting the robe.

“If there is a hollow space between the middle fingers, the index fingers are folded outside and the thumbs placed inside, this is the mudrā of the Buddha’s eye. The same mudrā, but with the middle fingers folded at the joints and the index fingers at the side of them, is [the mudrā] of the Buddha’s loving kindness. If one forms the añjali gesture with the fingers splayed, and then forms a triple ‘needle’ by hiding away the index and ring fingers, this is the mudrā of Māmakī.

“If one forms the añjali gesture, bends the index and middle fingers outward at the third joint, and joins the thumbs but keeps them apart from other fingers, this is the mudrā of Bhogavatī. The mudrā of Vijayā is formed with the index and middle finger of the left hand. With the three fingers of the right hand, one should display a vajra at the waist.

“Similarly, one can accomplish all activities by forming, above one’s head, the mudrā of the vidyārāja, which has the nature of the eight great mudrās. If one casts flowers onto the maṇḍala at the right time following the procedure as previously described, one will accomplish any activity according to one’s wish. Samayas are expressed by vidyās or mantras; when properly sealed with a mudrā, they become as powerful as the mudrā. Should one display a mudrā carelessly or at the wrong time and place, one would break one’s samaya.

“As with the vajra, so with the trident—there is no difference between them—if it is raised, the [mudrā] is associated with Vajradhara; if lowered, with Maheśvara. If it is formed in the center, it is associated with the venerable masters and teachers as well as all humankind.

If a single finger is raised up, this is the mudrā of all human beings and other two-legged, four-legged, multilegged, and legless creatures in the threefold universe. If two fingers are raised, this is the mudrā of all the yakṣas and yakṣiṇīs. If three are raised, this is the mudrā of all the vidyādharas and vidyādharīs. If four fingers are raised, evenly leveled with the palm, this is the mudrā of the male and female lower gods and asuras.

“If the hands display a gracefully formed añjali gesture, this is the mudrā of all the gods inhabiting the realm of form. The same gesture is also the mudrā of the gods inhabiting the formless realm.

“If the hands, positioned as before, are made into hollow fists, this is the mudrā of all worldly beings, starting from the lords of the realm of desire and all the beings dwelling there, including men, animals, pretas, and yāmas.

“If one extends a single finger while forming the above mudrā, this is the mudrā of the piśācas and piśācīs. If one extends two fingers, this is the mudrā of the rākṣasas and rākṣasīs. If one extends three fingers, this is the mudrā of all the kravyādas and other carrion-eating spirits, the grahas, the mātṛs, the kuṣmāṇḍas and so forth, the piśitāśas, all the ḍākinīs, the vyantaras, the kaśmalas, and others. If one forms four fingers into hooks, this is the mudrā of all the kaśmalas.

“One performs summoning with the mudrās of summoning, and dismissing with the mudrās of dismissing. If one employs one’s own mind, one will accomplish all activities. Using only these mudrās according to need, one can combine them only with the mantras assigned to them. One must not use other [mudrās], or perform activities other than [those assigned to these mudrās]. One can only employ a mantra with whatever mudrās they are designated to.

“These mudrās, blessed by all the buddhas, Must not be used in a transgressive way. Through merely beholding the mudrā, No being will be capable of feeling anger.

“Those who use the mudrās transgressively will perish. By violating a mudrā one breaks one’s samaya and transgresses against all the vidyās. The violator will certainly fall into the Raurava or Avīci hell. Creators of obstacles will fall deep down into one of the great hells. Those, on the other hand, who keep their samayas regarding the mudrās will experience long-lasting great happiness, will be reborn in the gods’ realms, and will certainly progress toward the final goal of awakening.

“In short, many different types of mudrās have been taught by the primordial buddhas and the bodhisattvas of great power. It is impossible for any being to fathom, enumerate, or learn them.

“Briefly, there is in the family of the Victorious One a single-syllable mantra, the vidyārāja, the cakravartin. Its corresponding mudrā, used for protection, is formed as follows: First one should make the left and right hands into fists, except for the middle fingers, which should be extended forth together, each bent at the first joint. As for the index fingers, each should be bent at both joints and touch the other at the fingernail. [Their tips] should be above the fingernails of the thumbs. This mudrā of the cakravartin [One Syllable] is suitable for all activities. It was declared by the protectors of the world to be the best of all mudrās.

“When this mudrā is employed with the previously described cakravartin One Syllable, it can accomplish all activities. When [One Syllable] is accomplished, the entire Tathāgata family is accomplished, and all the worldly and supramundane mantras are accomplished. When One Syllable is recited, all the mantras are recited.

“As for the other eminent mantra [deities] invoked in this king of manuals, the practitioner should always recite [their] mantras one thousand and eight times to start with. In this way, all these vidyā deities will be experienced directly and will soon grant accomplishments and boons. One will steadily progress toward awakening.

“One will accomplish all activities by combining the one-syllable heart mantra of Avalokiteśvara with the mudrā of Padmadhara, or by combining the vidyā of Pāṇḍaravāsinī with her mudrā—so also, by combining the mudrā of Vajradhara with his one-syllable heart mantra, or by combining the mudrā of Māmakī with her great vidyā.

“Similarly, in the Royal family, [one will accomplish all activities by combining] the one-syllable heart mantra of the bodhisattva Gajagandha with his mudrā. Also, regarding the Jewel, the Yakṣa, the Celestial, and the Noble families, one will accomplish all activities by combining the one-syllable heart mantras of these families with their respective mudrās. In this way, one will always be able to accomplish all activities using any of these mudrās and mantras. The power of the vidyā mantras will be directed according to how they are employed. Activities will not be accomplished any other way.

“Similarly, the right hand raised in a svasti gesture [should be combined with the mantra] of Brahmā Sahāmpati; the single liṅga mudrā, [with the mantra] of Maheśvara; the discus mudrā, [with the mantra] of Viṣṇu; the añjali gesture with the fingers splayed, [with the mantra] of Garutman; a hand raised in a cursing gesture, [with the mantra] of the ṛṣis. The same applies to the mudrā of the gandharvas, the lower gods, and the asuras, which is formed by placing the tip of the left thumb inside a fist. The mudrā of the four virgins, again, can be combined only with the corresponding mantra.

“Similarly, the spear mudrā [should be combined with the mantra] of Kārttikeya. The same applies to the mudrās of Yama, Varuṇa, Kubera, and the yakṣas, rākṣasas, piśācas, and mahoragas—all the beings inhabiting the threefold universe, following the course of whatever destiny, and reborn in whatever realm—the grahas, mātṛs, kravyādas, kaśmalas, and so forth. All these beings have mudrās and mantras designated to them, which must be employed observing the right correspondence. Everything must follow the right order, not otherwise.

“First of all, the practitioner should rely on the auspicious mudrās and their corresponding mantras, as taught in this king of manuals, that represent the way of the tathāgatas. Also, Mañjuśrī, there are the mudrās of the noble bodhisattvas Samantabhadra, Mahā­sthāna­prāpta, and Vimalagati, as well as your utpala mudrā. These mudrās, of both the tathāgatas and the bodhisattvas, should always be displayed by the practitioner facing the east. Having gotten up early, he should stand facing the sun in a clean place and, himself clean, should display any one of these mudrās, raising it upward, above his head.

“Any of the corresponding mantras should be recited one hundred and eight times. He will be free from all disease, will live long, and will not be overcome by the vighnas. He will become unassailable by any living being. He will meet, face to face, all the mantra [deities] who will promptly grant him accomplishment. He will receive blessings from all the buddhas and will steadily progress toward awakening. The divine youth Mañjuśrī will himself become his spiritual friend until the attainment of full realization. What, then, are these mudrās and mantras?

“First, I will teach the mudrā of the great hero. One should join the cupped hands folding the fingers in and raising up the thumbs bent where they meet the wrist. This is the mudrā of the great hero, taught by all the tathāgatas. The corresponding mantra is:

“ Āḥ hero! Hūṁ khaṁ!

“If combined with this mantra, the mudrā of the great hero will accomplish all activities.

“Having joined the cupped hands as before, one should open them with the fingers expanded all around into the shape of a blooming lotus. This excellent mudrā, introduced by the primordial buddhas, is called blooming. The corresponding mantra is:

“ Oṁ, you who originate from the sky! Be bright, be! Spread light, spread! You are blessed by the buddhas! Illuminate all the buddhas! Hūṁ hūṁ, Vikāsinī! Phaṭ phaṭ, svāhā!

“This mantra, when employed in combination with its namesake mudrā, is suitable for all activities. It points out those who are possessed by grahas. It causes those possessed, whether it is by grahas, kravyādas, or kaśmalas, or those knocked out by poison, to speak. Following the manner of its employment, it will fulfill all the required activities accordingly. In short, this vidyā, when employed along with the blooming mudrā, will fulfill all aims; it will swiftly bring the desired result even if it is not fully mastered.

“If one joins the cupped hands together with the fingers evenly folded, this is the heart mudrā [of the tathāgatas]. This heart [mudrā] should be incanted seven times with the [corresponding] heart mantra, and then ‘released.’ The corresponding mantra is:

“ Oṁ, brave Godari, svāhā!

“This is the heart mantra of the tathāgatas.

“If one joins the cupped hands as before, with the fingers set apart so that there is free space between the fingertips, this is the uṣṇīṣa mudrā. The corresponding mantra is:

“ Oṁ droṁ! Bind! Svāhā!

“This mantra is suitable for all activities.

“If one makes the right hand into a fist with the thumb free, this is the mudrā of the mendicant’s staff. The corresponding mantra is:

“ Oṁ, shake [them]! You are invincible in battle, hūṁ!

“This mantra of the mendicant’s staff is suitable for all activities.

“If the same mudrā is formed with the left hand touching the robe, this is the mudrā of the robe. The corresponding mantra is:

“ Oṁ, protect [me], protect! O my robe, blessed by all the buddhas, svāhā!

“With this mudrā of the robe of the Tathāgata one can accomplish all activities. If one wears a robe incanted with the corresponding mantra, one will enjoy good fortune and powerful protection. All the grahas, mātṛs, piśitāśas, kravyādas, kaśmalas, and vighnas will flee upon merely seeing [such a robe].

“If the thumb of the left hand and the small finger of the right mutually touch, and the hands are lowered down with a hollow space between them, this is the mudrā of the bowl. The corresponding mantra is:

“ Oṁ, O buddha bowl of great power, you are blessed by the protectors of the world! Hold, hold, and cause [the contents] to be held! Svāhā!

“This mantra, when combined with the mudrā, is suitable for all activities. If one recollects [this mantra] at the time of eating, one will not be affected by any poison that one might swallow.

“If one makes the hands into fists, with the index fingers bent at the middle joint, this is the mudrā of the wish-fulfilling gem. The corresponding mantra is:

“ Oṁ splendor, blaze! You who fulfill all aims. Bring success, bring! O wish-fulfilling gem, huṁ!

“This mantra of the wish-fulfilling gem, when combined with its namesake mudrā, will accomplish all activities splendidly.

“By incanting with this mantra all one’s ornaments and decorations and putting them on, one ensures a powerful protection for one’s body, and one attains supreme good fortune. If one enters a battle, having donned the ornaments and incanted the armor, no weapon will be able to strike one’s body and one will be unassailable by one’s enemies. One will protect one’s own army and defeat the enemy army. One will accomplish these and innumerable other feats, even if one has not mastered them previously.

“If one takes a ruby, an emerald, or other type of precious stone, incants it one hundred and eight times and places it at the tip of a banner, on one’s head, or on an elephant’s back, one will not be taken prisoner when one enters the front lines of a battle. Seeing [the incanted gem], the enemy army will certainly be crushed without any fight or will fall into a heavy stupor. The defeated troops will flee, and so will their leader.

“If one forms the hands into mutually touching fists with the index fingers bent at the middle joint, on the level with the third joint on the middle fingers, this is the mudrā of the Dharma wheel. The corresponding mantra, the mantra of the Dharma wheel, is:

“ Oṁ blazing circle! Chop up, break, strike, burn, burn! Huṁ!

“If one is firmly set with the left foot outstretched, the right knee touching the ground, the left [hand] extended backward, and the right poised to deliver a blow, this is the mudrā of Aparājitā. The corresponding mantra is:

“ Oṁ, hulu hulu! O caṇḍālī, O mātaṅgī! Svāhā!

“The mantra of Aparājitā and the mantra the Dharma wheel are suitable for all activities if used in combination with their corresponding mudrās. In short, they will remove all suffering. Whatever activities they are employed for, they will accomplish all of them.

“One should place the left hand in the lap and display with the right [the gesture] of teaching the Dharma. This is the spear mudrā of the tathāgatas. The corresponding mantra is:

“ Oṁ Vijayā of great power, difficult to resist! Hūṁ phaṭ! O Victorious One, phaṭ! O auspicious one, phaṭ!

“[This mantra of] the spear of the tathāgatas, when employed with its [namesake] mudrā, can accomplish all activities. It can paralyze all the vighnas, evil beings, and enemies, as well as all the gods. Its qualities are infinite. Whatever activities it is employed for, it will accomplish all of them.

“One should interlace the fingers of the hands with the palms facing upward and the index fingers touching at the tips to form the shape of a needle. This mudrā, turned around so that the palms face downward, should be displayed at the forehead. This is the ūrṇā mudrā of the blessed buddhas, taught by the primordial buddhas. The corresponding mantra is, ‘Homage to all the worthy tathāgatas, the fully realized buddhas.’ [The portion to be recited is]:

“ He he! Bind, bind! Remain, remain! Support, support! Suppress, suppress! O jewel of the ūrṇā, svāhā!

“This mantra of the ūrṇā of the tathāgatas, when employed along with its [namesake] mudrā, can accomplish all activities.

“If one steps into the midst of one’s enemies wearing a bindi on one’s forehead made with bovine bezoar [incanted with the ūrṇā mantra] and reciting [the same], one will be unassailable by any wicked beings and will not be harmed by them. Or, if one enters the middle of a battlefield, one will cause, merely by one’s gaze, the destruction of the enemy army. If one does not fail to display [the bindi], one can accomplish feats without limit. This [ ūrṇā ] has been taught by innumerable blessed buddhas.

“One should form the añjali gesture with the hands joined together without any gaps. The two index fingers should be bent at the middle joint. The thumbs should also be bent. This is the mudrā of the eye of the tathāgatas. The corresponding mantra is:

“ Oṁ, ru ru! Flash, blaze, and stay on! O Siddhalocanā who accomplishes all purposes, svāhā!

“This mantra of the eye of the tathāgatas, when employed along with its namesake mudrā, can accomplish all activities.

“If one enters among one’s enemies, having incanted one’s eyes [with the eye mantra of the tathāgatas], they will lose their anger upon merely being looked at. Filled with loving kindness, they will harbor good wishes and will become friends. Or, if one gazes at one’s enemies when in the vanguard of the battle after incanting one’s eyes, they will become kindly disposed. Unable to raise their weapons in assault, they will turn back without any fight and subsequently turn into allies.

“If the hands are positioned horizontally and form the shape of a book with the opposite fingertips touching, this is the mudrā of Prajñāpāramitā. The corresponding mantra is:

“Homage to you, blessed goddess beautiful to look at! Oṁ tha!

“This [mantra of] Blessed Prajñāpāramitā, when employed along with its namesake mudrā, can accomplish all activities.

“If one touches one’s heart while reciting [the mantra just described], one will increase one’s powers of recollection. If, while reciting, one enters into the midst of wicked enemies, one will deprive them of the ability to think. In the heat of a battle, one will be able to stupefy one’s adversaries, whether they are two-legged or four-legged, or make them lose their minds. In short, whatever activities the blessed goddess is employed for, she will accomplish all of them. The qualities of this [mantra] are infinite, and so are its ritual applications.

“The mudrās and mantras of the tathāgatas are infinite. One should employ [primarily] all the mudrās and mantras of the [deities] listed in the ‘Assembly’ chapter as the retinue deities of the tathāgatas, as the rites of other [deities] are innumerable. These mudrās and mantras should be employed according to the ritual of this king of manuals.

“Thus, the mantra of the Lotus family should be used together with the padma mudrā. This mantra is:

“ Oṁ jiḥ jiḥ! Svāhā to the dispeller of fear, one with the body of a victorious one!

“This is the mantra of the bodhisattva Avalokiteśvara. When employed together with the padma mudrā, it will accomplish all activities. When it is recited, all the mantras of the Lotus family are being recited. When it is accomplished, all the mantras of the Lotus family are accomplished.

“The mantra to be used with [the mudrā] of the great vidyā Pāṇḍaravāsinī is:

“ Oṁ kaṭe vikaṭe nikaṭe kaṭaṅkaṭe kaṭavikaṭa­kaṭaṅkaṭe svāhā!

“[This mantra], when combined with the mudrā of Pāṇḍaravāsinī or the padma mudrā, can accomplish all activities. It also affords protection to those visiting any of the charnel grounds.

“Similarly, Tārā, Bhṛkuṭī, Candrā, any deities said to be from the retinue of the lord of vidyās Hayagrīva, as well as the entire Lotus family in its infinity, may be invoked by the means of the mantras and mudrās along with their extensive rituals.

“The same applies to the Vajra family where the mantra is used together with the double vajra mudrā. This mantra is:

“Hūṁ!

“When this mantra of Vajrapāṇi is accomplished, all the mantras of the Vajra family are accomplished. When this mantra is recited, all of them are recited. When employed along with previously described double vajra mudrā, this mantra will accomplish all the activities the practitioner desires, even those forbidden by the most eminent of victors, if they are required to guide sentient beings. This mantra of the great yakṣa is extremely fierce.

“Similarly, [the mudrā] of Māmakī, the great vidyā who is the mainstay of the [Vajra] family, can accomplish all activities. The corresponding mantra is:

“ Oṁ maintainer of the family! Bind, bind! Huṁ phaṭ!

“This great vidyā called Māmakī, taught by all the buddhas, is suitable for all activities. When employed together with the mudrā of Māmakī formed in advance, it can accomplish any activity according to the practitioner’s wish. One can also employ the mudrās of the retinue [deities] of Vajrapāṇi as listed in the introductory chapter, as well as the entire vajra holder’s family without exception, in combination with their respective mantras.

“Similarly, in the Elephant family, there is, the mantra of the bodhisattva Gajagandha:

“ Oṁ, you with an elephant’s name, hūṁ! You who walk in the sky, svāhā!

“When [this mantra] is employed along with the previously described mudrā, it will accomplish all activities. Just as before, when this mantra is accomplished, the whole family is accomplished.

“So also [is the case with] the mantras of Samantabhadra, Mahā­sthāna­prāpta, and Vimalagati, which are, [respectively:]

“Oṁ, son of the victors! The same and not the same! Do not delay! Hūṁ phaṭ!;

“Remain, remain in the exalted place! Having attained awakening, remember your samaya! Hūṁ, phaṭ phaṭ, svāhā!;

“and

“ Oṁ, stainless, stainless! With stainless form! Burn, burn! Remember your samaya, svāhā!

“The mantra of Gaganagañja can accomplish all activities if employed with the mudrā of any bodhisattva. This applies also to all the innumerable great bodhisattvas who have attained the tenth bodhisattva level, starting with Apāyajaha, Sadāprarudita, Kṣitigarbha, Ratnapāṇi, and Maitreya. Their mudrās and mantras are, likewise, innumerable. They ought to be employed [as instructed] in this king of manuals.

“The detailed section on all the mantras and mudrās covers a vast range of the worldly ones and the different levels of the supramundane. All the rites and their variants taught in this [manual] entail a samaya of the great assembly and require accomplishing all the relevant mantras.

“These mudrās and mantras should thus be employed according to their family association, whether the Jewel, the Yakṣa, the Celestial, or the Noble family. However, all these mantras and mudrās in all the tantras in the three times constitute but one family, which is none other than the Tathāgata family. And you too, Mañjuśrī, divine youth, may be regarded as belonging to the Tathāgata family.

“You should remember, Mañjuśrī, that all the buddhas, bodhisattvas, noble śrāvakas, and pratyeka­buddhas; all the worldly and supramundane mantra [deities], whether subject to karmic influences or not; and all the different mudrās—all of them belong to the families of the tathāgatas. There is no such mudrā, Mañjuśrī, or esoteric mantra system, that would not belong to a tathāgata family or have no samaya bond with a tathāgata. Know, divine youth, that they are connected.

“Just as the Tathāgata is said to be at the forefront, so is the Tathāgata family said to be at the forefront. Therefore, Mañjuśrī, this king of manuals is the jewel of the most eminent of families. It was taught, elucidated, established, and propagated by the past buddhas since time immemorial.

“This king of manuals was taught by Blessed Saṃkusumita Rāja, Blessed Śālarājendra, Blessed Saṃkusumita­gandhottama Rāja, Blessed Ratnaketu, Blessed Amitābha, Blessed Puṇyābha, [Blessed] Kusumottama, [Blessed] Saṃkusuma, [Blessed] Supuṣpa, [Blessed] Amitāyurjñāna­viniścaya­rājendra, [Blessed] Kanakamuni, [Blessed] Kāśyapa, [Blessed] Krakucchanda, [Blessed] Śikhin, [Blessed] Viśvabhū, Blessed Konākamuni, and also by me, Śākyamuni. It was taught before and will be taught again.

“In this way, O divine youth Mañjuśrī, this sovereign manual of your rites has been passed down by the succession of buddhas. It is the prime jewel of the Tathāgata family that brings great benefits. It is necessarily rooted in the sphere of phenomena. It is not possible to describe its benefits even in a thousand eons, or to fully describe its great qualities. Not even the likes of you could describe or communicate the experiences to be had in this world, or those related to the future state of awakening, its ultimate goal.

“The extent of the great qualities of this manual and the ensuing results are immeasurable. They relate to both this existence and the hereafter. If any persons, full of trust and free from doubt, should memorize and propagate [this manual], apply themselves to its diverse practices, accomplish [its] mantras or [just] recite them, display [its] mudrās, applying themselves continually, such persons would exhibit the following eight qualities:

“(1) They would obtain special qualities and benefits. (2) They would be unfazed by their adversaries and have no fear therefrom. (3) Their bodies would be immune to poison and invulnerable to weapons. (4) They would be blessed by the buddhas and bodhisattvas and have long life, comforts, and intelligence. (5) The divine youth Mañjuśrī would become their spiritual friend and would appear to them in their dreams at night. (6) All the mantra [deities] would protect them and reveal to them their mudrās in their dreams. 7) No evil kings, wicked beings, or other ill-wishers would be able to harm them. (8) They would certainly be destined for awakening.

“These eight benefits will manifest for those with faith and no doubts, who earnestly apply themselves to the practice—householders or renunciants, women or men—if they follow the instructions. They will not manifest for others. For those engaging in evil actions the opposite will happen; they will proceed downward into the Raurava and other hells.

“As has been said, displaying the mudrās in the forenoon is conducive to long life. One should respectfully display the mudrās of the uṣṇīṣa [kings], and of Locanā and the others, while reciting the heart mantras of the deities from the retinue of the Tathāgata. They are of the same efficacy and power as your mudrās and mantras, O divine youth Mañjuśrī.

“As has been said, one should be clean and be in a clean place. The intermediate area should be free from thorns, smeared with cow dung that has not fallen, and strewn with sweet-smelling white flowers. Standing there, one should recite the mantra and display the mudrā—not anywhere else, and not [the mantras and mudrās] of other [deities], but a single mantra out of those [specified], accompanied by [its respective] mudrā.

“As said before, one should be clean. When the sun has set, one should wash oneself in pure water, free of living organisms, and put on fresh clothes. One should perform the uṣṇīṣa protection, and one should avoid sexual activity, be morally upright, and joyfully guard one’s purity and virtue.

“The protection effected by the uṣṇīṣa Should be followed by creating a [protected] circle Where, during sleep after the first watch of the night, One should contemplate the tathāgatas.

“One should obtain a thread spun by a virgin girl, or a brahmin girl who has never experienced sexual pleasure, and incant it one hundred and eight times with the mantra:

“ Oṁ, seize, seize! Bind, bind! Arrester of semen and fulfiller of aims, svāhā!

“One should recite this mantra while displaying the mudrā of Māmakī and then tie the thread around one’s hips. If one wraps it around three times, the semen will be arrested.

“Not even the lord of the realm of desire will be able to disturb one’s mind during sleep, so how could the dream-framing vināyakas do it? Through this method, and not without it, neither the daughters of the ṛṣis nor the daughters of the lord of the realm of desire, who assume various forms to excite passions, will be able to disturb one’s mind, even if normally one has passions and is not free from them, so how could other women, whether human or nonhuman, disturb it?

“Applying this procedure, one should rise early, go to the toilet, brush one’s teeth, rinse one’s mouth, and wash oneself, as before, in clean water free of living organisms. Facing the east, one should display the mudrā and recite the mantra.

“As a consequence, one will enjoy a long life and proficiency in all types of activity. One will be free from all major diseases and will be loved by everybody. One’s enemies will become one’s friends. Through merely seeing [the mudrā], all the grahas, kravyādas, kaśmalas, and so forth will flee. The enemy army will become paralyzed. Through merely displaying [the mudrā], one will accomplish any activity. One thus has a choice between the procedure that is pure, or the impure lack of it.

“This king of manuals is filled with infinite sets of mudrās and mantras, which have been and will be taught by innumerable blessed buddhas. I too—Tathāgata Śākyamuni, a worthy, fully realized buddha—have just now taught them in the midst of this great assembly.

“You also, Mañjuśrī, divine youth, will engage in the task of safeguarding these instructions and safeguarding the domain of the teachings over the long period of time when I have passed into nirvāṇa, dissolved into the ultimate reality, and attained the complete peace of the final state.

“As the end of an eon is now setting in, at this terrible time I taught this with my mind overcome by great compassion, for the benefit of beings. I taught this king of manuals in order to restrain and guide those who offend against the Three Jewels—the evil kings and the wicked beings. I taught this king of manuals with its detailed sections for the sake of all beings.”