She has a white figure with three faces and eight arms. The middle face is white and very attractive. The right face is yellow and calm. The left face looks blue and wrathful. Each face has three eyes. The first hand on the right holds a four-colored crossed vajra scepter. The second right hand holds a lotus seat with an Amitabha Buddha on top. The third right hand holds an arrow. The fourth right hand holds the Wish-fulfilling Mudra. On the left side, the first left hand forms the Wrathful Mudra and holds a lasso. The second left hand is the Fearlessness Bestowing Mudra. The third left hand holds a bow and The fourth left hand forms the Dhyana Mudra and holds a nectar vase. The half part of her hair facing downwards, and half part make as topknot. She wears silk clothes which is decorated by different kind of ornaments. She sit in cross-legged posture. By the power of arousing wish to benefit sentient beings and prayer, sublime and ordinary siddhis can be received and obstacles for lifespan can be removed if one truly devoted to her. There are different types of rituals for Long life sadhana and thousand-fold offerings.

This Upasaka Dharmadala is an emanation of Amitabha. In India he traveled as the servant of the sixteen arhats. He performed the giving and taking for them [so that they could maintain their monastic discipline], and whatever they needed in terms of service, clothing, food, medicine and so forth he would instantly actualize and offer. Because he is inseparable from the Buddha of Limitless Light, he hold behind him a scripture symbolizing his offering service so that the elder arhats can uphold the three baskets of teachings without them declining until the Exalted Maitreya arrives. The clear tiger stripes curled to the right on his knee are said to have emanated so that he could protect the sixteen Arya Elders from danger of wild animals when they were abiding in the rains retreat on a mountain in China.

Tisé (Kailash), the sole increasing gift of the world is one of the primary deities of Tibet, and among Ti-Pom-Thang is the primary of the earth and other classes of deities of Shangshung in Western Tibet. Within the World’s King of Snow (Mountains) Tisé catalogue, from Captivating Brahma-Voice: “the Shangshung class of deities, of which Tisé is primary.” In the western area of the three elevated provinces of Ngari, in the Purong District is the King of Snow Mountains, Tisé Meru, established in the manner of a self-arising glass stupa. According to the offering-fulfillment [ritual] of Ti-pom-thang, the appearance of Tisé, the regional deity based on that mountain, is colored like an overflowing snow mountain wearing a crystal gown. He has a white-silk turban and a crystal crown. His right hand holds a white crystal spear and his left a sun-moon parasol. He is adorned by various jewel ornaments and rides a crystal lion. Majestic and dignified, he is the lord of the world and the primary of all the Shangshung class of deities. In the archery-range to his right are planted one-hundred white comet men, and in the spear-range to his left are one-hundred spear-wielding crystal men. He is encircled by a thousand eminent rulers and one-hundred-thousand regional lake-goddesses. A great crystal garuda<or, name of a tantra?> hovers above his head, to his right are a thousand white liberated yaks, and to his left are a thousand blood-red tigers. He incites each of these to perform its individual work. He abides in the aspect of protecting the Everlasting Bön teachings and providing assistance to accomplish all entrusted activities. He is an obedient protector guarding Bön, who earlier committed to do so in the presence of the knowledge-holder BönShenrab and a host of Bönyidam-deities.

The Yellow Vajrabhairava with a buffalo face is dark blue colour, with one face and two arms. He holds a gem in his right hand and a skull-cup and a trunk of dūrvā grass in his left hand. He dresses in silken garments and ornaments of jewels. He stands majestically in the posture of the right leg drawn in and the left leg extended. At his heart is the face of yellow Manjushiri, slightly wrathful and adorned with the ornaments of a youth. On the moon seat at his heart is Yello Jñānasattva, the Wisdom Being, with one face and two arms. He brandishes a jewel and a Khadga in his right hand and a dūrvā grass and a book in his left hand. The samādhi being is a yellow letter HŪṂ with light rays emanating. It is said that this has the ritual action of killing the Viṣa and is called the “poisons powered peacock” and is praised for removing poison. If one analyzes the statement that this lineage passed from Vajradhara to Rongpa Sherap Sengé and has continued through Nyamé DrakpaGyaltsen to the present, I think it is the Sakya tradition. In the Ra tradition, the color of the deity is red black, the number of faces and hands, and so forth are different.

The yellow garuḍa of the Jowompampa system is a garuḍa with golden wings and a vajra beak. His body is of the nature of a vajra and blazes with fire. He holds a precious jewel in his left hand and a three-headed nāga in his right hand. He wears a crown of jewels, pearls, and gold. He is adorned with nine-headed snakes. He tramples the eight nāgas under his feet. A retinue of garuḍas surrounds him. Both the new and old tantras say that he is an emanation of glorious Vajrapāṇi. He has the five families of garuḍas with various powers of pacifying, increasing, controlling, and subjugating. In the definitive meaning, these arise in the form of hand deities, like the five wisdoms of power and capacity in the minds of the Tathāgatas of all times and places. If you rely on them, the harms of nāgas and earth lords are pacified and destroyed and are very swift. This was developed in Tibet. These garuḍa hosts are prophesied in many tantras spoken by the Buddha.

The Glorious Vajrapāṇi, the Protector of the Buddha’s Doctrine, who was one of the eight close sons of the incomparable Sage, the compiler of all the teachings of the secret mantra, manifested in an emanation body in the wilderness of Aṭakāvatī, the great general of the yakṣas, and protected the Buddha’s doctrine, has dark blue coloured body and three eyes. In his right hand, he brandishes a vajra that all the Buddhas have accomplished and which they have placed in his hand. In his left hand, he holds a bell at his hip. He wears a necklace of five dry skulls and fifty fresh ones. His right leg is bent and his left one is upright. He is surrounded by the eight classes of nāgas, nyen spirits, and earth lords. Upon a lotus, crossed vajra, and sun seat are lion and elephant skins and a blue silk upper garment. He wears a human-skin belt and a tiger-skin skirt, and he has the inconceivable blessings and power to avert all harm from local spirits, nāgas, and nyen spirits, and to establish countless beings who are difficult to tame on the path to enlightenment. Although the sādhanas exist in both the old and new translation schools, in the old tradition there is also a section on the teachings that were discovered.

The goddessssvatī is white, with one face and two hands, and sits in the half-vajra posture. Her face is like the full moon, and her eyes, which are as bright as blue lotuses, are beautifully moving. Her left hand holds a string of lapis lazuli beads, and her right hand, is stimulated. formation of her fingers produces an ocean of melodious sounds. Her hair, which is as black as a bee, is tied up in a topknot, and the top of her body is covered by a topknot that is half loosened. Her forehead is adorned with a white lotus, and the tips of her hair are adorned with various jewels. She is sixteen years of age, with prominent and full breasts. Her waist is slender, and she is charming and smiling. She wears a white upper garment of divine material and a lower garment that is as bright and flowing as Indra’s bow. She is adorned with many precious jewels such as crown jewels, necklaces, bracelets, rings, belts, necklaces, necklaces, and garlands of pearls. If you exert yourself in the meditation and recitation of this deity, you will be unhindered in teaching, debating, and composing, and you will master the speech of speech. These are the benefits of supremely increasing the light of wisdom in all fields of knowledge. It was transmitted to Tibet by BodongPaṇchenChoklé Namgyal and others.

The conqueror, glorious Heruka is white in color, with one face and two arms. The two hands hold Vajra and Bell and hug the female consort. He has three eyes and bares his fangs. At the top of the topknot of his hair is a wish-fulfilling jewel. The sides are adorned with crossed vajras. With his left leg bent, he pins down a black Vajrabhairava. With the right leg extended, he presses down on a red Kalachakra. The mother is red Vajravārāhī with one face and two arms. She has three eyes and loose hair. Her right hand holds a flaying knife and her left hand a skull cup. She wears a diadem of five dry skulls and a crystal vase of fifty fresh ones. She has the five symbolic ornaments and stands embracing the father with her right leg bent and right leg extended.

The Glorious Vajrabhairava in an Abbreviated Form is black with four faces, eight arms, and four legs. His main face is that of a buffalo face is dark blue in color. His right face is white, his left face red, and above him is the yellow face of Mañjughoṣa. His right hands hold a wooden pestle marked with Vajra, sword, wheel and holding a Chang teou. His left hand hold a khaṭvāṅga, skull cup, bow and arrow, and lasso. He is adorned with a crown of dry skulls, a garland of human heads, the six ornaments of bones, and so forth. His liṅga stands upright. He stands in the midst of a blazing bonfire that suppresses the four māras, with his four legsand the left extended in the dance posture.

The tradition of Mañjuvajra’s Guhyasamāja has three faces and six arms. The main face is reddish yellow, the right face is blue, and the left face is white. The first two hands embrace the self-appearing consort. The remaining two right hands hold a sword and an arrow, and the remaining two left hands hold a blue utpala stem and a bow. He has the five prongs of his hair, and he radiates the light of the then sun. He is adorned with silks and jewels. He sits on a lotus and moon seat in the vajra posture. The consort is also like the father, but she has all the attributes of a goddess, and her two legs are in the lotus posture and embrace the father. Mañjuvajra is taught for those who are suitable to be tamed by the mere form of a universal monarch, without the need for any obvious conduct that uses desire as the path.