The white Sitātapatrā with a thousand arms and a thousand eyes is as follows. Her two hundred faces in the east are blue, the two hundred faces in the south are yellow, the two hundred faces in the west are red, the two hundred faces in the north are green, and the two hundred faces above are white. Each face has three round eyes. The head is marked with the permanent blazing. As a sign of the perfection of the great body, there is a vajra. In the first right hand, he makes the mudrā of the wheel. In all the other hands, he holds ninety‑nine wheels. He holds a hundred vajras, a hundred lotuses, and a hundred blazing vajras, and in the first of his left hands, he holds a parasol handle with an arrow. In the first of his left hands, he holds a male arrow and a parasol handle. In all the other hands he holds ninety‑nine blazing arrows, a hundred bows, a hundred iron hooks, a hundred lassos, and a hundred blazing swords. He is adorned with a jewelled crown, a necklace, an earring, a bracelet, a necklace, and all kinds of jewelled ornaments. All of his pores are marked with the blazing light of the fire of the aeon. With the five hundred right bent, he suppresses all male spirits such as the king, and with the five hundred left legs extended, he suppresses all female spirits such as the one who steals the vitality. With the great wide vajra, he holds sway over the mandala of the three worlds. There are inconceivable benefits of meditating and reciting his mantras such as destroying all the spirits and obstructors of all sentient beings.

Buddha Shakyamuni was born in the holy land of India where he taught the three baskets of sutra teachings and four classes of tantric teachings. Many scholars and practitioners achieved fame throughout the three worlds by studying and contemplating these teachings without needing to rely on others, coming from all lands far and near. Among them are seventeen Pandita-siddhas from the ancient Buddhist university of Nalanda, who mastered the profound and extensive teachings of the Buddha. They composed wonderfully eloquent texts that opened the wisdom eye of many discriminating people, and these texts are still studied, practised and meditated upon without degeneration today, close to two thousand six hundred years after the Buddha. All of them were discerning panditas who forcefully expounded reasoning, and highly realized beings who captivated the minds of many tens of thousands of people. Their over sevenhundred texts deal with major and minor subjects, especially sutra and tantra. The translation of these texts into Tibetan led to the emergence of countless sagacious followers in Tibet, surpassing the number of stars in the sky, who became scholars unmistakably realizing the intended meaning of the Buddha’s teachings. As a result, starting from the great forefathers, Tibetans treasured this very teaching of the Buddha, and it became the state religion.

Bhagvan Shakyamuni Buddha had identified Seven Successors of the Buddha-Shasana in Kshudra Vinaya (Minor Precepts of the Vinaya). The Kshudra-Vinaya says: The eloquent speech of Munindra (entrusted to) Kashyapa, Ananda, Sanavasa and Upagupta, Dhitika, Krishna and Sudarshana (who) Shall be the Dharma-successors When Shakyamuni Buddha – the founder of the Buddha-Shasana – was approaching Mahaparinirvana he entrusted the entire doctrine to MahasthaviraKashyapa. Mahakshyapa was appointed the ambassador of Shakyamuni Buddha. The seven successors upheld the Buddha-Shasana through absolute conformity with Shakyamuni Buddha and his deeds. The Buddha-Shasana is indebted to these seven successors. Although many of Shakyamuni’s disciples went on to become Arhats there were none like the seven successors.

The wrathful king Khagying, within the five supreme yidam citadels, is a wrathful mind deity. In a past time, in the god-realm, he actualized deathlessness, mother and son, Shen and so forth, subjugating the evil class of dunsi and establishing migrators in happiness. Later in Tibet the king Nyatri and his sons accomplished the assembly of citadel deities of the Bön class and actualized the body of the yidam deity. When the king experienced an untimely death the Bönteachings were suppressed, so the tantric texts were hidden as a treasure in the south near the Bhutan border. Still later on the treasure-revealerShenchenLuga received this as a treasury, and nowadays he is relied upon as a supreme yidam deity by the Bönshen. A brief description of the celestial palace residence and the aspects of the deities residing there: upon a base of piled jewels of the five elements is the blazing palace of vicious deities. At the center is a throne supported by five Chen, upon which the sole supreme deity blazes with fury. He has a blue-black body with three faces, the right white, the left red and the central face deep blue. His three right hands hold a victory banner, sword and axe, and his three left hands hold a bow and arrow, noose and hook. He has four legs, two of which are extended and two of which are bent. He is bound inseparably with his great consort Malevolent to the Sky. The consort also has a red body with blue-black locks of hair, one face and two arms and shows an enraged aspect. The seed syllables of the father and mother are A and Ma. As for the assembly of powerful wrathful deities of the mandala: although the eight-six wrathful king deities, headed by the primary mother and father, arise in a terrifying body, their nature is great wisdom, compassion and power that appears at a body of light but abides in non-inherent nature.

AvalokiteśvaraNamkhaGyalpo is white and red in color. The three faces at the root or central face are white and peaceful. The three faces above them are yellow and laughing. The three faces above them are dark blue and wrathful. The face above them is dark red and bared fangs. He has three eyes. Above all of them is the face of the protector Amitābha. Of the ten Dharmakāya root hands. The remaining ones hold a pearl rosary, a wheel, a supreme gift, and an image of the Buddha with their right hands, a lotus, a water jar, a jewel, an arrow, and a bow with their left hands. The thirty-eight secondary hands are as follows. The right hands hold a jewel lasso, an alms-bowl, a sword, a vajra cross, a water crystal, Amber, yellow bow, Willow, The tail-feather yak-tail whisk, shield, vase, battle-ax, rosary, blue lotus, a ghaṇṭā, a white sun, white clouds, and a water pitcher, yellow lotus, sword, conch, skull, staff, rosary, bell, vajra, hook, cooling fan, emanation body, mansion, book, wheel, emanation body, grapevine, and vajra. a red lotus, a jewel, and a single hand with a thousand and two hands that perform supreme generosity. He has eyes on the palms of all his hands. He is adorned with silks, jewels, and snakes. He wears a deerskin over his shoulders. His two feet are in the gesture of equanimity. The mani found in the collected works of the Dharma king SongtsenGampo is similar in type to the self-created five-deity mandala given by Avalokiteshvara to the Dharma king SongtsenGampo and hidden as a treasure. It is blessed by the precious master Gura Padma sambhava who revealed it as a treasure and gave it to the Dharma king TrisongDetsen. It is a deity of compassion, and it purifies all sickness, evil spirits, misdeeds, and obscurations. It increases the qualities of scripture and realization, and it is easy to make prayers for rebirth in Sukhāvatī in the future. This is due to the power of Avaloketeshwara.

The nineteen deities of Mañjuvajra, the Guhyasamāja, are in colour with three faces. The root face is reddish yellow, the right face is black, and the left face is white. The first two of the six hands embrace a wisdom consort like remain remaining two right hands holding a sword and an arrow, and the remaining two left hands holding a utpala and a bow. They are adorned with jewelled crowns and various jewelled ornaments and wear silken garments. The retinue consists of the four tathāgatas, the ten female tathāgatas, and the four gatekeepers. Thus, there are nineteen principal and retinue deities.

The nine deities of the most secret wrathful Hayagrīva, an emanation of the supreme and noble Avalokiteśvara, are dark red in colour, with three faces and six arms. The central face is red, the right face is white, and the left face is green. On the crown of their heads is a green horse’s head, the centre of which is white. The root left hand holds a skull cup, the right hand a lotus, the remaining right hands hold a goad, the second a club, the first left hand a lasso, and the second a sword. They have the wings of a garuḍa, blazing with fire. He wears a dry human head and the six bone ornaments and so forth, and from his four legs, he stands in the posture of right leg drawn in and left leg extended, in a majestic pose. The consort, Garwangma, is dark blue in color. She holds a skull cup in her right hand and a human heart in her left hand. She embraces the father, Hayagriva, in the secret place and offers a blood-filled skull cup to the father. Both himself and consort have a crown of five-family dry skulls, and are surrounded by the four doorkeepers—Vajra Maheśvara, RatnaMaheśvara, Padma Maheśvara, and Karma Maheśvara—and the four doorkeepers’ retinue, such as Hook, Lasso, Iron Chain, and Bell. Not only does he avert all harm from humans and nonhumans, such as the harm caused by the upper evil spirits, the middle evil spirits and the lower evil spirits, nāgas, and earth lords, but if he gets angry, he is red Hayagriva, and if he doesn’t get angry, he is the Great Compassionate One, who is inseparable from the great treasure of the compassion of all the victorious ones, the supremely noble Great Compassionate One.

Red Yamāntaka is red in colour, with one face and two arms, holding a white staff marked with a yellow, wet human head in his right hand and a skull cup in his left hand. He embraces a consort of light similar to himself, with bared fangs, a rolled tongue and three eyes. His yellow hair is drawn upward. He wears a crown of five dry human heads and a garland of fifty fresh blood-dripping human heads. He wears a tiger skin skirt and is adorned by the eight great nāgas. He stands on a red buffalo in the posture of his left leg outstretched, surrounded by nine deities: the four male and four female retinue deities and the principal deity.

In order to destroy those who in the degenerate age cause harm to many sentient beings by placing offerings at the twenty-four sacred places of the great non-Buddhist gods, the Buddha, the Blessed One, Śākyamuni, arose in the form of the Victor Vajradhara and emanated as the glorious Cakrasaṃvara and taught the Cakrasaṃvara Root Tantra. Then, it was propagated widely by the great adept Saraha, the protector Nāgārjuna, and others. The great adept Lūipa composed the texts of the two stages of sādhanas of the sixty two deities of Cakrasaṃvara, which are now called the Lūipa System. His disciple Vajraghantapa received it from Darikapa. The texts of the five deities of the outer mandala and the sixty two deities of the body mandala, and other related texts are the Ghaṇṭāpāda System. Vajraghantapa passed this tantra to Krsnacarya from Ruiba Shab (Tortoise Foot). The texts and instructions of these three - Lu, Nak, and Dril - gradually spread throughout the snowy land of Tibet. This deity is the guru of all Mother Series of tantras; it is the unsurpassable wisdom tantra that emphasizes the clear light of great bliss. In both India and Tibet, many people have attained accomplishment by relying on this deity. There is nothing greater than Heruka that emphasizes the causes of bliss (i.e., the support of bliss; the drop, the wisdom consort, and the symbolic and symbolic response). Therefore, in this degenerate age, Heruka has greater blessings than other deities. All the Highest Yoga Tantras emphasize bliss and emptiness but do not all particularly focus on bliss. Therefore, this deity is known as supreme because of the emphasis on bliss. There are several hundred sadhanas and Dharma cycles of glorious Cakrasamvara composed by Indian and Tibetan scholars. There are many ways of applying the methods of Cakrasamvara - such as outer, inner, and secret, example and meaning, explicit and implicit, temporary, and ultimate – that are tailored to individual disciples, some more common and some less so. However, without proper knowledge of the techniques for applying these methods to those diverse deities, it is difficult to be clear and to realize their significance. Therefore, one must study the literary ocean of tantra teachings.

The Buddha, the Bhagavan Shakyamuni, arose in the form of Guhyasamaja, the king of all tantras to tame those who possess the attachment of the three poisons of the afflictions, the glorious Guhyasamāja root Tantra and so forth were taught. The many śrāvakas in the retinue practised and attained accomplishment and the vidyādharas also had various ways of commenting on the meaning of the tantras and the presentation of the maṇḍalas. In Tibet, the tradition of the nineteen-deity Mañjuvajra founded by the master Buddhajñānapāda and the tradition of the thirty-two-deity Akṣobhyavajra transmitted from Ārya Nāgārjuna, known as the Ārya tradition are renowned. Although the latter is also divided into two traditions, Marpa’s and Gö Lotsāwa’s, the glorious Guhyasamāja has the four yogas of the generation stage and the five stages of the completion stage. In particular, the ultimate oral instruction is to achieve the clear light of emptiness and the rainbow body. Therefore, up to the present day there are and are still beings who ridicule the number of vidyādharas who have attained the supreme siddhi by practising this. The merit and benefits of merely drawing images of Gusamsamāja and so forth and proclaiming the sound of the dhāraṇī mantra are superior to other ways of accumulating merits. It is the root of all the maṇḍalas, the main pillar of all the tantras, the essence of all the esoteric instructions, and the source of all the deities. It is incomparable to any other deity. It contains all the secret points of all the tantras without exception. If one practices it thoroughly, one will easily complete the two accumulations and realise the state of the four unsurpassed bodies. There are immeasurable temporary and ultimate blessings and benefits. There are many texts by Indian and Tibetan masters on the generation and completion stages and the sādhanas of glorious Guhyasamāja.