When the Buddha Shakyamuni subdued Mara, he entered the samadhi called Supreme Victory Over Mara, and from his body, speech, and mind appeared the wrathful deities of Yamantaka. among among the four classes of tantra, the Yamantaka teachings are taught in the class of highest yoga tantra for the purpose of subduing the hostile. The condensed tantra extracted from the thirty-six thousand verses of Mañjurīrī, the root tantra Black Yamāri, the explanatory tantra Six-Faced Youth, and the clear teaching of the wrathful fierce action, the seven-thought Vajrabhairava, were widely propagated in India. Although they had spread in Tibet from the time of the emperors, the period of their greatest spread was when they received direct teachings from Indian paṇḍitas and siddhas, such as Ra Lotsāwa Dorjé Drak, Sachen Künga Nyingpo, Shang Chokdru Sherap Lama, Nyo Lotsāwa Yönten Drak, and Kyo Öjung. Many lineages such as the Ra system spread. Many nonsectarian scholars and adepts who have attained accomplishment by relying on the three—black, red, and fearsome—and who have taught a great many sādhanas, empowerments, transmissions, and stages of esoteric instructions for them, as well as the stages of practice of the individual textual systems of the generation,, completion stage, and so forth, have taught them. In general, in the definitive meaning, this deity is identical in nature to the venerable Mañjuśrī. However, because the consort Viśvarūpā and others supplicated Mañjuśrī, the venerable Mañjuśrī rose in the wrathful form and emanated as Yamāntaka. When he subdued the hosts of Yamas in the palace of the Dharma King Yama in the south of Jambudvīpa, as well as the ten directional protectors, Brahmā, Indra, and other arrogant worldly deities who cause harm to sentient beings, the Dharma King Yama and his retinue offered their life-essence and promised to obey Mañjuśrī’s command. There are many such stories. If you rely on these deities of Yamāntaka, you will gain supreme and ordinary accomplishments, your wisdom of perfectly discerning phenomena will expand, you will be unassailable by any outer or inner obstacle, you will be able to destroy all the evils of the three worlds without exception, you will be able to liberate even enemies in the ten directions by forceful means, and will will be able to accomplish infinite activities such as pacifying en enriching, magnetizing, and subjugating. These and other exceptional benefits are what is called Yamāntaka, who manifests in the form of the wrathful king Indra through his compassionate and skillful methods. In brief, there are many ways of applying the outer, inner, and secret, examples and meanings, explicit hi hidden meanings, temporary and ultimate, and so forth, for the benefit of individual disciples, common and uncommon. However, without properly understanding the mode of being of this or that deity, it is difficult to clearly understand even the essential points. Therefore, it is necessary to study and contemplate an ocean of tantras and fathom their depths.

The coemergentGuhyasamāja or Great Vajradhara is blue-black in color with three faces, black, white and red. He has six arms. His first two hands hold a vajra and bell, and he embraces his consort, Vajradhātvīśvarī. His remaining two right hands hold a lotu lotus, and his left hands hold a jewel and sword. He is adorned with silks and jewels and sits with his legs in a vajra posture.

The coemergent Guhyasamāja or Great Vajradhara is blue-black in color with three faces, black, white and red. He has six arms. His first two hands hold a vajra and bell, and he embraces his consort, Vajradhātvīśvarī. His remaining two right hands hold a lotu lotus, and his left hands hold a jewel and sword. He is adorned with silks and jewels and sits with his legs in a vajra posture.

The Buddha Śākyamuni was born in Lumbini in the noble land of India. He was born in a Kshatriya family. Gautama was his ancestral lineage. His radiance extended for one fathom. His father was Śuddhodana and his mother was Māyādevī. His son was Rāhula and his principal attendant was Ānanda. Amongst his disciples Upatissa was the most supreme in terms of wisdom., and Kolita for his miraculous powers. In his first assembly there were two hundred and fifty thousand monks. He lived for eighty years. The holy doctrine that he set into motion will last for five thousand years. His relics are still in the process of multiplying. All the present Buddhas should be illustrated by this

The DribuCakrasaṃvara body maṇḍala is blue with four faces and twelve arms. The main face is black, the left face is green, the back face is red, and the right face is yellow. Each face has three eyes. Of the twelve arms, the first two embrace the mother holding vajra and bell. The lower two hands hold a full-length elephant skin with the threatening gesture. The remaining four right hands hold a ḍamaru, battle-ax, curved knife and trident. The four left hands hold a khaṭvāṅga, skull, vajra lasso and the head of Brahmā. His forehead is adorned with a garland of five-pronged vajras. He stands with his right leg outstretched, pressing down on black Bhairava and his left leg drawn in, pressing down on red Kālarātri. His hair is tied in a topknot marked with a crossed vajra. His head is adorned with five dry skulls from a vajra garland. He holds a half-moon that is slightly tilted to the left of his head. He possesses the nine moods including facial expressions and terrifying. He wears a tiger-skin skirt, a garland of fifty fresh heads, and is adorned with the six symbolic ornaments.

The Dribu Cakrasaṃvara body maṇḍala is blue with four faces and twelve arms. The main face is black, the left face is green, the back face is red, and the right face is yellow. Each face has three eyes. Of the twelve arms, the first two embrace the mother holding vajra and bell. The lower two hands hold a full-length elephant skin with the threatening gesture. The remaining four right hands hold a ḍamaru, battle-ax, curved knife and trident. The four left hands hold a khaṭvāṅga, skull, vajra lasso and the head of Brahmā. His forehead is adorned with a garland of five-pronged vajras. He stands with his right leg outstretched, pressing down on black Bhairava and his left leg drawn in, pressing down on red Kālarātri. His hair is tied in a topknot marked with a crossed vajra. His head is adorned with five dry skulls from a vajra garland. He holds a half-moon that is slightly tilted to the left of his head. He possesses the nine moods including facial expressions and terrifying. He wears a tiger-skin skirt, a garland of fifty fresh heads, and is adorned with the six symbolic ornaments.

The blue sahaja śaṃvara – (five deities) is blue in colour with one face and two hands, holding Vajra and a bell (ghaṇṭā) and embracing the red feminine consort Vajra vārāhī, who is holding a curved knife and skull. He stands on a seat on which he stands with his right leg extended pressing black Bhairava and his left leg bent in which its pressing on red kālarātrī. Blue Dakini- is in the east, Green lhamas in the north, red Khaṇḍaroha [a type of ḍākinīs] is in the west, and yellow Rūpavatī [a type of ḍākinīs] is in the south. All four hold a curved knife in their right hand and a skull in their left hands, and they sit on corpse seats in the dancing half-vajra posture.

The Black Vajrabhairava with a Filled Bow is black in color, with a buffalo face and one face. With his two hands he holds a bow of horned arrows and with his arrows he destroys the Viṣa clan. He has three eyes and bared fangs. His hair is yellow and curls upward. His eyebrows, eyelashes, and beard blaze like the fire at the end of time. He is crowned with five dry skulls and wears a necklace of fifty fresh ones. He is adorned with ornaments such as a human bone wheel and earrings.

In the tradition of the Dribu System, Coemergent Cakrasaṃvara and Bell is blue in color, with one face, two hands and three eyes. His face has slightly borne fangs. He holds a vajra and a bell with both hands and embraces the mother. He stands with his left leg drawn in, pressing down on Bhairava, and his right leg extended, pressing down on Kālarātri. His topknot of hair is adorned with a wish‑fulfilling jewel, crescent moon and crossed vajra. He holds the six mudrās and a garland of heads with silk tassels. He has the nine moods of dance. In his lap is the mother, red Vajravārāhī, holding a curved knife and a skull filled with blood. Her hair is loose, and she has the five mudrās and a garland of dry skulls. She stands with her left leg extended and her right leg drawn in, embracing the father. Both stand in the midst of a blazing fire of gnosis/wisdom.

The 35 Tathagatas have actualized the supreme attainments of Dharmakaya, Sambhogakaya and Nirmanakaya. Prostrations with your body to these 35 Tathagatas – the supreme refuge - is the (first) power – the power of reliance on the refuge. The actual act of offering prostrations to the 35 Tathagatas is the power of applied remedy. ‘One’s present rebirth’ etc. is the power of regret. Avowing to refrain from negative actions in the future is the power of resolve. These 4 powers of purification are the first ‘heap’; dedication of all merit from the practice of the six perfections to Complete enlightenment is the second ‘heap’; rejoicing in the virtuous deeds of the Bodhisattvas is the third ‘heap’ - these three ‘heaps’ are the subject matter of the Triskandha Sutra (The Sutra of the Three Heaps). When one recites the names of these Tathagatas and offers prostrations it thoroughly purifies the sins committed over many eons. It also helps one accumulate immense merit. Consequently, even those certain to fall into the hell realms are liberated. Hence this Sutra is also known as ‘Countering the Downfalls Sutra’. One hears about inspiring life-narratives of holy beings from the past from the land of Tibet who practised thus and accumulated enormous merit.