Appendix C

The Symbolism of the Maṇḍala of the Peaceful and Wrathful Deities

THE MAḌALA of the forty-two peaceful deities and fifty-eight wrathful deities found in the Peaceful and Wrathful Deities cycle, discovered by Karma Lingpa and to which the Great Liberation through Hearing in the Intermediate States belongs, originally appears in the Guhyagarbha tantra and other Nyingmapa tantras as well. The maṇḍala and the deities portray the natural state of self-perfection of the individual. The peaceful deities represent the peaceful emptiness that is the primordial purity of the psychophysical aggregates, while the wrathful deities represent the manifestation of energy, equally indivisible from primordial purity.

In the spiritual practice of the Peaceful and Wrathful Deities, after the practitioner has transformed into Akṣobhya-Vajrasattva, the maṇḍala of the peaceful deities is visualized at the heart, the maṇḍala of the awareness holders at the throat, and the maṇḍala of the wrathful deities inside the skull. Each deity is associated with one of the wisdom energy channels in these three parts of the body. At the center of the maṇḍala of the peaceful deities is Vairocana, and at his heart are Samantabhadra and Samantabhadrī in union. The position of these deities, as presented below, reflects the way they manifest externally in visions during the intermediate state of reality.

Pictorial representations of the peaceful and wrathful deities vary considerably in body color, implements, and facial characteristics. These differences reflect the variations in individual scriptures belonging to the transmitted precepts and hidden treasures or terma literature.¹ The descriptions that follow chiefly reflect those found in Karma Lingpa’s cycle of the Peaceful and Wrathful Deities, the iconographic details of which are specified in The Manner of Painting Deities in Thangkas.²

The symbolic aspects of the iconography are taken from the Immaculate Confession tantra, a tantra from the early translation period that describes the peaceful and wrathful deities and their symbolism in conjunction with instructions on restoring breaches in commitments before the maṇḍalas of these deities.³ This tantra bears a particular relation to the Great Liberation through Hearing in the Intermediate States since this collection of texts often includes the Natural Liberation through Words of Confession in the Presence of the Peaceful and Wrathful Deities, a text that Padmasaṃbhava extracted from the Immaculate Confession tantra that was later discovered as a terma by Karma Lingpa. This text and several commentaries to the Guhyagarbha tantra contained in the collection titled Very Extensive Transmitted Precepts are the other sources for the symbolism cited.

In the Western world, death is widely considered to be the denial of life, and as such it poses a threat to the established values of ordinary people. This may explain why its existence is concealed as much as possible. Moreover, the willful ignorance that surrounds death in the West leaves relatives and friends of the deceased in utter bewilderment. Their loved one is now just a lifeless body to be removed as quickly as possible for either cremation or burial. Relatives and friends begin to question the purpose of life and death, and understandably they are unable to find easy answers. Religious people follow the tradition of funerary rites in churches or temples, where officiating clergy do their best to alleviate the suffering of the relatives with kind words. After that, the family, alone in the house that once was shared with the physical and spiritual presence of the deceased, is left with a sense of emptiness that is difficult to fill.

The indications given in this text will benefit not only the deceased during the difficult passage through death and beyond, but also the bereaved family and friends. Although such a loss is always painful, the mourners, having performed these practices, will feel with some justice that they have done everything possible for their loved one, and their hearts will be at peace.

THE FORTY-TWO PEACEFUL DEITIES

The Male and Female Primordial Buddhas

The union of Samantabhadra and Samantabhadrī symbolizes the indivisible union of self-originated wisdom and the expanse of reality or emptiness.

Deity: Samantabhadra (kun tu bzang po), Total Goodness

Color: radiant blue

Position: center

Gesture: meditation mudrā,⁴ symbolizing the knowledge that enlightened and unenlightened beings are the same

Seat: lotus flower, symbolizing freedom from conditioned phenomena

Symbolism: pure awareness of self-originated wisdom, the mind, and the doer

Deity: Samantabhadrī (kun tu bzang mo), Total Goodness

Color: radiant white

Position: center

Gesture: meditation mudrā, symbolizing the all-pervasiveness of existence⁵

Seat: lotus flower, symbolizing freedom from the stain of concrete attributes

Symbolism: emptiness, expanse of reality, the mind’s objects, and actions

Although the attire of Samantabhadra and Samantabhadrī is not specified in the Great Liberation through Hearing, it is said that in the context of the peaceful and wrathful deities practice, Samantabhadra and Samantabhadrī are clad in saṃbhogakāya attire, albeit without implements.⁶ They embrace in union on a sun-and-moon disk on a throne supported by lions.

The Five Male Buddhas of the Five Families

Vairocana, Vajrasattva-Akṣobhya,⁷ Ratnasambhava, Amitābha, and Amoghasiddhi symbolize the five wisdoms and the natural purity of the five psychophysical aggregates. Each male buddha points his implement to the earth with his right hand and holds a bell in his left hand, with which he embraces his consort.

Deity: Vairocana (rnam par snang mdzad), Manifester of Form

Family: tathāgata

Color: radiant white, emanating brilliant blue light⁸

Position: center, embracing Ākāśadhātvīśvarī

Attribute: eight-spoked wheel, symbolizing Vairocana as governor of all through the wisdom of the expanse of reality

Seat: fearless lion throne; lotus, sun, moon, and jewel disks

Symbolism: natural purity of the aggregate of form; nature of the body of all buddhas

Deity: Akṣobhya-Vajrasattva (mi bskyod pa), Imperturbable

Family: vajra

Color: blue, emanating brilliant white light

Position: east, embracing Buddhalocanā

Attribute: vajra, symbolizing freedom from the concept of birth, death, and change through mirrorlike wisdom

Seat: powerful elephant throne; lotus, sun, moon, and jewel disks

Symbolism: natural purity of the aggregate of consciousness; nature of the mind of all buddhas

Deity: Ratnasambhava (rin chen ’byung gnas), Jewel Mine

Family: ratna

Color: yellow, emanating brilliant yellow light

Position: south, embracing Māmakī

Attribute: blazing jewel, symbolizing Ratnasambhava as the source of all qualities through the wisdom of equality

Seat: supreme horse throne; lotus, sun, moon, and jewel disks

Symbolism: natural purity of the aggregate of feelings; nature of the qualities of all buddhas

Deity: Amitābha (snang ba mtha’ yas), Boundless Light

Family: padma

Color: red, emanating brilliant red light

Position: west, embracing Pāṇḍaravāsinī

Attribute: eight-petaled lotus, symbolizing nonattachment to general and specific characteristics of things through discerning wisdom

Seat: splendid peacock throne; lotus, sun, moon, and jewel disks

Symbolism: natural purity of the aggregate of perception; nature of the voice of all buddhas

Deity: Amoghasiddhi (don yod grub pa), Unfailing Accomplishment

Family: karma

Color: green, emanating brilliant green light

Position: north, embracing Samayatārā

Attribute: double vajra, symbolizing perfected activities through action-accomplishing wisdom

Seat: Intelligent civamcivaka bird throne; lotus, sun, moon, and jewel disks

Symbolism: natural purity of the aggregate of volitions; nature of the activities of all buddhas

The Five Female Buddhas of the Five Families

Ākāśadhātvīśvarī, Buddhalocanā, Māmakī, Pāṇḍaravāsinī, and Samayatārā symbolize the natural purity of the five elements.

Deity: Ākāśadhātvīśvarī (nam mkha’i dbyings phyug ma), Queen of the Expanse of Space

Family: tathāgata

Color: white

Position: center, embracing Vairocana

Attribute: bell in her right hand, wheel in her left hand

Symbolism: natural purity of the space element, and source of all buddhas of the three times

Deity: Buddhalocanā (sangs rgyas spyan ma), Eye of the Buddha

Family: vajra

Color: blue

Position: east, embracing Akṣobhya

Attribute: bell in her right hand, vajra in her left hand

Symbolism: natural purity of the water element, and ground that produces all buddhas of the three times

Deity: Māmakī (ma ma ki), She Who Extinguishes Hatred

Family: ratna

Color: yellow

Position: south, embracing Ratnasambhava

Attribute: bell in her right hand, jewel in her left hand

Symbolism: natural purity of the earth element, and holder of the qualities of all buddhas of the three times

Deity: Pāṇḍaravāsinī (na bza’ dkar mo/gos dkar mo), Lady in White

Family: padma

Color: red

Position: west, embracing Amitābha

Attribute: bell in her right hand, eight-petaled lotus in her left hand

Symbolism: natural purity of the fire element, and supreme voice of all buddhas of the three times

Deity: Samayatārā (dam tshig sgrol ma), Sacred Commitment Savior

Family: karma

Color: green

Position: north, embracing Amoghasiddhi

Attribute: bell in her right hand, double vajra on a lotus in her left hand

Symbolism: natural purity of the air element, and liberator of all beings into the ten levels of bodhisattva realization

Distinct from the more frequent correlation and role, in the Great Liberation through Hearing Buddhalocanā is associated with the water element and is the consort of Akṣobhya, whereas Māmakī is associated with the earth element and is the consort of Ratnasambhava. Each female buddha holds at her heart the same symbol in her left hand as the male buddha and holds a bell in her right hand, which embraces the male. Paintings often depict the female buddhas embracing the neck of the male with both hands.

The Eight Male Bodhisattvas

Kṣitigarbha, Maitreya, Samantabhadra, Ākāśagarbha, Avalokiteśvara, Mañjuśrī, Nīvāraṇaviśkambhin, and Vajrapāṇi symbolize the four sense consciousnesses and the related sense organs.

Deity: Kṣitigarbha (sa’i snying po), Essence of the Earth

Family: vajra

Color: white

Position: east, to the right of Akṣobhya

Attribute: a sprouting jewel that matures all beings into the unsurpassable state⁹

Symbolism: natural purity of visual consciousness

Deity: Maitreya (byams pa), Love

Family: vajra

Color: white

Position: east, to the left of Akṣobhya

Attribute: nāgavṛkṣa branch,¹⁰ with a wreath, symbolizing victory over the torment of the emotions

Symbolism: natural purity of the eye sense organ

Deity: Samantabhadra (kun tu bzang po), Total Goodness

Family: ratna

Color: yellow

Position: south, to the left of Ratnasambhava

Attribute: cluster of jewels, symbolizing the fulfillment of wishes and needs through the natural purity of the emotions

Symbolism: natural purity of the nose sense organ

Deity: Ākāśagarbha (nam mkha’i snying po), Essence of Space

Family: ratna

Color: yellow

Position: south, to the left of Ratnasambhava

Attribute: sword, symbolizing the severance of the flow of emotions

Symbolism: natural purity of ear consciousness

Deity: Avalokiteśvara (spyan ras gzigs dbang phyug), All-seeing Lord

Family: padma

Color: red

Position: west, to the right of Amitābha

Attribute: white lotus, symbolizing freedom from the stain of emotions

Symbolism: natural purity of nasal consciousness

Deity: Mañjuśrī (’jam dpal dbyangs), Gentle Melodious Splendor

Family: padma

Color: red

Position: west, to the left of Amitābha

Attribute: blue lotus flower,¹¹ symbolizing the exquisite beauty of freedom from the pain of emotions

Symbolism: natural purity of the tongue sense organ

Deity: Nīvāraṇaviśkambhin (sgrib pa rnam sel), Completely Purified of Defilements

Family: karma

Color: green

Position: north, to the right of Amoghasiddhi

Attribute: volume of scriptures, symbolizing the knowledge that emotions are reality itself

Symbolism: natural purity of the ear sense organ

Deity: Vajrapāṇi (phyag na rdo rje), Vajra Holder

Family: karma

Color: green

Position: north, to the left of Amoghasiddhi

Attribute: vajra, symbolizing overcoming all emotions

Symbolism: natural purity of tongue consciousness

From another perspective, the eight male bodhisattvas symbolize the purity of the eight consciousnesses.¹² Each male bodhisattva holds an implement in his right hand and a bell in his left hand that rests on his hip. As a symbol that the activities for the benefit of beings have not been completed, each sits with loosely crossed legs on a seat consisting of lotus, sun, and moon disks, with his right leg slightly extended.

The Eight Female Bodhisattvas

Vajra Lāsyā, Vajra Puṣpā, Vajra Mālyā, Vajra Dhūpā, Vajra Gītā, Vajra Ālokā, Vajra Gandhā, and Vajra Nartī symbolize the natural purity of the four sense objects and of the four times.

Deity: Lāsyā (sgeg mo ma), Goddess of Gracefulness

Family: vajra

Color: white

Position: east, in front of Akṣobhya

Attribute: mirror

Symbolism: natural purity of visual form

Deity: Puṣpā (me tog ma), Goddess of Flowers

Family: vajra

Color: white

Position: east, behind Akṣobhya

Attribute: flower

Symbolism: natural purity of the past

Deity: Mālyā (phreng ba ma), Goddess of Garlands

Family: ratna

Color: yellow

Position: south, in front of Ratnasambhava

Attribute: garland¹³

Symbolism: natural purity of indefinite time

Deity: Dhūpā (bdug spos ma/spos me ma), Goddess of Incense

Family: ratna

Color: yellow

Position: south, behind Ratnasambhava

Attribute: incense burner

Symbolism: natural purity of smell

Deity: Gītā (sgra dbyangs ma), Goddess of Harmony

Family: padma

Color: red

Position: west, in front of Amitābha

Attribute: lute

Symbolism: natural purity of sound

Deity: Ālokā (mar me ma), Goddess of the Lamp

Family: padma

Color: red

Position: west, behind Amitābha

Attribute: butter lamp

Symbolism: natural purity of the future

Deity: Gandhā (dri chab ma), Goddess of Perfume

Family: karma

Color: green

Position: north, in front of Amoghasiddhi

Attribute: conch shell brimming with perfume

Symbolism: natural purity of the present

Deity: Nartī (gar ma), Goddess of Dance

Family: karma

Color: green

Position: north, behind Amoghasiddhi

Attribute: food

Symbolism: natural purity of taste

With the right hand, each female bodhisattva offers her attribute to the male and female buddhas to whose entourage she belongs. Each holds a bell in her left hand at her hip. As a symbol that the activities for the benefit of beings have not been completed, each sits with half-crossed legs on a seat consisting of lotus, sun, and moon disks, with her left leg slightly extended.¹⁴ All the peaceful deities are adorned with ornaments of the enjoyment dimension of enlightenment (saṃbhogakāya). Their hair is tied up in three jewel-adorned topknots, with five tresses falling over each shoulder.

The Four Male Gatekeepers

Trailokyavijaya, Yamāntaka, Hayagrīva, and Amṛtakuṇḍalīn symbolize the natural purity of the bodily sense faculty, bodily contact, tactile objects, and tactile consciousness as well as the natural purity of the four immeasurable aspirations.

Deity: Trailokyavijaya (khams gsum rnam rgyal), Victorious Conqueror of the Three Realms

Family: vajra

Color: white

Position: eastern gate, embracing Aṇkuśā

Attribute: vajra, symbolizing destruction arising from compassion for the welfare of beings (immeasurable compassion)

Symbolism: natural purity of the bodily sense faculty

Deity: Yamāntaka (gshin rje gshed), Destroyer of Death

Family: ratna

Color: yellow

Position: southern gate, embracingPāśā

Attribute: human-headed cobra, symbolizing destruction arising from love for the welfare of beings (immeasurable love)

Symbolism: natural purity of bodily contact

Deity: Hayagrīva (rta mgrin), Horse-headed One

Family: padma

Color: red

Position: western gate, embracing Sphoṭā

Attribute: club entwined with a snake, symbolizing destruction arising from joy for the welfare of beings (immeasurable joy)

Symbolism: natural purity of objects

Deity: Amṛtakuṇḍalīn (bdud rtsi ’khyil ba), Spiral of Nectar

Family: karma

Color: green

Position: northern gate, embracing Ghaṇṭā

Attribute: double vajra, symbolizing destruction arising from great equanimity for the welfare of beings (immeasurable equanimity)¹⁵

Symbolism: natural purity of tactile consciousness

The description of the attributes given here originates in the Immaculate Confession tantra. In some iconographic sources, Trailokyavijaya holds a hook and a staff surmounted by a human head in his right hand, while Yamāntaka holds a noose, Hayagrīva a chain, and Amṛtakuṇḍalīn a bell. Variations in these details are found in other peaceful and wrathful deities (zhitro) practices. All the male gatekeepers have one face and two arms and are depicted in a wrathful stance on a sun disk.

The Four Female Gatekeepers

Aṇkuśā, Pāśā, Sphoṭā, and Ghaṇṭā, who embody the four means of attracting disciples and the four immeasurable aspirations, symbolize the natural purity of the four extreme views.

Deity: Aṇkuśā (lcags kyu ma), Iron Hook

Family: vajra

Color: white

Position: eastern gate, embracing Trailokyavijaya

Attribute: hook, symbolizing attracting disciples with generosity and compassion

Symbolism: natural purity of the view of eternalism

Deity:Pāśā (zhags pa ma), Noose

Family: ratna

Color: yellow

Position: southern gate, embracing Yamāntaka

Attribute: noose, symbolizing attracting disciples with spiritual practice and love

Symbolism: natural purity of the view of nihilism

Deity: Sphoṭā (lcags sgrog ma), Iron Chain

Family: padma

Color: red

Position: western gate, embracing Hayagrīva

Attribute: chain, symbolizing attracting disciples with harmonious conduct and joy

Symbolism: natural purity of the view of the self

Deity: Ghaṇṭā (dril bu ma), Bell

Family: karma

Color: green

Position: northern gate, embracing Amṛtakuṇḍalīn

Attribute: bell, symbolizing attracting disciples with pleasing speech and equanimity¹⁶

Symbolism: natural purity of the view of concrete characteristics

In some iconographic descriptions, the female gatekeepers hold a skull cup to the heart of the males with their left hand. The male and female gatekeepers are ferocious and terrifying, their hair rising upward, their heads ornamented with a tiara of five dried skulls representing the five families, and five billowing scarves symbolizing the five wisdoms. Bone and jewel ornaments adorn their bodies. They stand relaxed, in union, the males in the hero stance, the females with one leg extended and the other bent, on a sun disk amid blazing flames.

The Six Sages

Indraśakra, Vemacitra, Śākyamuni, Sthirasiṃha, Jvālamukha, and Yama Dharmarāja symbolize the natural purity of the worldly views and of the six emotions of the beings of the six realms.

Deity: Indraśakra (dbang po brgya byin), The Mighty One

Color: white

Position: zenith

Attribute: many-stringed lute, symbolizing the action of overcoming pride with the sound of the teaching of the four noble truths (liberates the god realm)

Symbolism: the natural purity of pride

Deity: Vemacitra (thag bzang ris), Coat of Mail

Color: green

Position: southeast

Attribute: armor and weapons, symbolizing the action of overcoming envy with patience (liberates the demigod realm)

Symbolism: the natural purity of envy

Deity: Śākyamuni (sha kya thub pa/sha kya seng ge), Sage of the Shakyas

Color: yellow

Position: southwest

Attribute: walking stick in his right hand, begging bowl in his left hand, symbolizing the action of overcoming attachment with the path of nonattachment (liberates the human realm)

Symbolism: the natural purity of attachment

Deity: Sthirasiṃha (seng ge rab brtan), Staunch Lion

Color: blue

Position: northwest

Attribute: volume of scriptures, symbolizing the action of teaching that dispels ignorance (liberates the animal realm)

Symbolism: the natural purity of ignorance

Deity: Jvālamukha (kha ’bar de ba), Flaming Mouth

Color: red

Position: northeast

Attribute: jewel casket, symbolizing the action of purifying miserliness by eliminating hunger and thirst (liberates the hungry ghost realm)

Symbolism: the natural purity of miserliness

Deity: Yama Dharmarāja (gshin rje chos kyi rgyal po), Dharmarāja, Lord of Death

Color: black

Position: nadir

Attribute: fire and water, symbolizing the action of purifying aversion by explaining the defects of water and fire (liberates the hell realm)¹⁷

Symbolism: the natural purity of aversion

The six sages are depicted in various positions, depending on the style of pictorial composition, surrounding or close to Samantabhadra and Samantabhadrī in union as the central figures of the maṇḍala of the peaceful deities in the Great Liberation through Hearing. Each holds his characteristic symbol in his right hand and a bell in his left hand. All six sages have the major and minor signs of the nirmāṇakāya or emanation body, such as a crown protuberance and wheel-like designs adorning the soles of the feet. Referred to as the six emanations that tame beings, they stand on lotus disks, symbolizing their unwavering dedication to the welfare of sentient beings.

THE AWARENESS HOLDERS

The awareness holders or rigdzins¹⁸ symbolize the supreme practitioners dwelling on different levels of realization.

Deity: Padmanarteshvara¹⁹ (rnam par smin pa’i rig ’dzin), Awareness-holder of Complete Maturation

Color: five colors

Position: center, embracing a red ḍākinī

Deity: sa la gnas pa’i rig ’dzin, Awareness holder Who Dwells on the Levels of Realization

Color: white

Position: east, embracing a white ḍākinī

Deity: tshe la dbang pa’i rig ’dzin, Awareness-holder of Mastery over Lifespan

Color: yellow

Position: south, embracing a yellow ḍākinī

Deity: phyag rgya chen po’i rig ’dzin, Awareness-holder of the Great Symbol

Color: red

Position: west, embracing a red ḍākinī

Deity: lhun gyis grub pa’ i rig ’dzin, Awareness-holder of Self-perfection

Color: green

Position: north, embracing a green ḍākinī

In most practices of the peaceful and wrathful deities, the central figure in the maṇḍala of the awareness holders is called Padmavajra and is red in color. Sometimes the awareness holders are represented as dancing, standing with the right leg raised, and sometimes with both feet on the ground, with a curved knife in the right hand and a blood-filled skull cup in the left. They are embraced by their consorts, who are of the same color as their male counterparts, hold the same implements, and clasp the waist of the male with either one or both legs.

THE FIFTY-EIGHT WRATHFUL DEITIES

The Six Wrathful Herukas

In the intermediate state of the wrathful deities, the male primordial buddha Samantabhadra and the five peaceful male buddhas (Vairocana, Akṣobhya-Vajrasattva, Ratnasambhava, Amitābha, and Amoghasiddhi) manifest as Mahottara Heruka and Buddha Heruka, Vajra Heruka, Ratna Heruka, Padma Heruka, and Karma Heruka, respectively, symbolizing the five emotions as skillful means.

Deity: Mahottara Heruka²⁰ (che mchog he ru ka), Supreme Heruka

Color: blackish brown; right face is white, left face is red, central face is blackish brown

Position: center, embracing Krodheśvarī

Attributes: three right hands hold a five-pronged vajra, a khaṭvāṇga, and a small drum; three left hands hold a bell, a blood-filled skull cup, and a noose made of intestines

Symbolism: unified glory of all buddhas

Deity: Buddha Heruka²¹

Family: tathāgata

Color: blackish brown; right face is white, left face is red, central face is blackish brown

Position: center, embracing Buddha Krodheśvarī

Attributes: three right hands hold a wheel, a battle ax, and a sword; three left hands hold a bell, a plow, and a blood-filled skull cup

Symbolism: ability in the skillful means of great ignorance, the wisdom of the expanse of reality

Deity: Vajra Heruka

Family: vajra

Color: blackish blue; right face is white, left face is red, and central face is blackish blue

Position: east, embracing Vajra Krodheśvarī

Attributes: three right hands hold a vajra, a blood-filled skull cup, and a battle ax; three left hands hold a bell, a blood-filled skull cup, and a plow

Symbolism: ability in the skillful means of great anger, the mirrorlike wisdom

Deity: Ratna Heruka

Family: ratna

Color: blackish yellow; right face is white, left face is red, and central face is blackish yellow

Position: south, embracing Ratna Krodheśvarī

Attributes: three right hands hold a jewel, a khaṭvāṇga, and a mace; three left hands hold a bell, a blood-filled skull cup, and a trident

Symbolism: ability in the skillful means of great pride, the wisdom of equality

Deity: Padma Heruka

Family: padma

Color: blackish red; right face is white, left face is blue, and central face is blackish red

Position: west, embracing Padma Krodheśvarī

Attributes: three right hands hold a lotus, a khaṭvāṇga, and a club; three left hands hold a bell, a blood-filled skull cup, and a small drum

Symbolism: ability in the skillful means of great attachment, the wisdom of discernment

Deity: Karma Heruka

Family: karma

Color: blackish green; right face is white, left face is red, central face is blackish green

Position: north, embracing Karma Krodheśvarī

Attributes: three right hands hold a sword, a khaṭvāṇga, and a club;²² three left hands hold a bell, a blood-filled skull cup, and a plow

Symbolism: ability in the skillful means of great envy, the wisdom of accomplishing actions

All the male herukas have three faces, six arms, and four legs. They are majestic and adorned with charnel-ground ornaments. They stand in union with their consorts in the hero stance, legs apart, right leg drawn back, and left leg extended, on a jewel, lotus, moon, and sun disk.²³

The Six Wrathful Consorts

In the intermediate state of the wrathful deities, the female primordial buddha Samantabhadrī and the five peaceful female buddhas (Ākāśadhātvīśvarī, Buddhalocanā, Māmakī, Pāṇḍaravāsinī, and Samayatārā) manifest as Krodheśvarī and Buddha Krodheśvarī, Vajra Krodheśvarī, Ratna Krodheśvarī, Padma Krodheśvarī, and Karma Krodheśvarī, respectively, symbolizing the purity of the six sense objects.

All the consorts of the herukas have one face and two hands; each embraces the neck of the heruka with her right hand, which holds her attribute, and offers him a blood-filled skull cup with her left hand. Each consort wears a newly flayed leopard-skin skirt and stands in union with the heruka, with her left leg clasping his waist and her right leg extended.

Deity: Krodheśvarī

Color: blackish-brown

Position: center, embracing Mahottara Heruka

Attribute: vajra

Symbolism: natural purity of the field of phenomena

Deity: Buddha Krodheśvarī

Family: tathāgata

Color: blackish-red

Position: center, embracing Buddha Heruka

Attribute: wheel

Symbolism: natural purity of objects of sight

Deity: Vajra Krodheśvarī

Family: vajra

Color: blackish-blue

Position: east, embracing Vajra Heruka

Attribute: vajra

Symbolism: natural purity of objects of hearing

Deity: Ratna Krodheśvarī

Family: ratna

Color: blackish-yellow

Position: south, embracing Ratna Heruka

Attribute: jewel

Symbolism: natural purity of objects of smell

Deity: Padma Krodheśvarī

Family: padma

Color: blackish-red

Position: west, embracing Padma Heruka

Attribute: lotus

Symbolism: natural purity of objects of taste

Deity: Karma Krodheśvarī

Family: karma

Color: blackish-green

Position: north, embracing Karma Heruka

Attribute: double vajra

Symbolism: natural purity of objects of touch

The Eight Gauri

Gaurī, Caurī, Pramohā, Vetālī, Pukkasī, Ghasmarī, Caṇḍālī, and Smaśānī symbolize the natural purity of the four sense consciousnesses and the four sense organs.

Deity: Gaurī (ke’u ri)

Color: white

Position: east

Attribute: a club (symbol of the purity of the five emotions and the destruction of the five contaminated aggregates) in her right hand, and a blood-filled skull cup in her left hand

Symbolism: natural purity of the visual consciousness, and pacifying activities

Deity: Caurī (tso’u ri)

Color: yellow

Position: south

Attribute: a bow and arrow, method and insight (symbol of the gathering and conferring of all qualities)

Symbolism: natural purity of the aural consciousness, and subjugating activities

Deity: Pramohā (pra mo ha)

Color: red

Position: west

Attribute: a crocodile victory banner (symbol of generating compassion in others through speech, and of victory over the two extremes) in her right hand, and a blood-filled skull cup in her left hand

Symbolism: natural purity of the olfactory consciousness, and pacifying activities

Deity: Vetālī (be ta li)

Color: black²⁴

Position: north

Attribute: a vajra (symbol of unifying the three worlds into wisdom) in her right hand, and a blood-filled skull cup in her left hand

Symbolism: natural purity of the gustatory consciousness, and wrathful activities

Deity: Pukkasī (pu kka si/pu ka si)

Color: reddish-yellow

Position: southeast

Attribute: entrails (symbol of liberating beings) in her right hand, devouring them with her left hand

Symbolism: natural purity of the eye organ, and enriching activities

Deity: Ghasmarī (kasma ri)

Color: blackish-green²⁵

Position: southwest

Attribute: a vajra (symbol of liberating beings from the three realms) in her right hand stirs a blood-filled skull cup held to her mouth by her left hand, as she eagerly drinks.

Symbolism: natural purity of the ear organ, and wrathful activities

Deity: Caṇḍālī (gtum mo)

Color: pale yellow

Position: northwest

Attribute: tearing the head off a body, holding the heart in her right hand, and eating the body with her left hand (symbol of purifying the three realms at the root)

Symbolism: natural purity of the olfactory organ, and life-increasing activities

Deity: Smaśānī (dur khrod ma)

Color: blackish-blue

Position: northeast

Attribute: tearing the head off a body and devouring it (symbol of cutting the root of cyclic existence)²⁶

Symbolism: natural purity of the gustatory organ, and activities of many kinds²⁷

The eight gaurī or mātaraḥ²⁸ encircle the five main herukas and their consorts. The first four form the inner circle in the cardinal directions, and the last four form an outer circle in the intermediate directions. They have one face, two arms, and three eyes, wide open mouths with bared fangs, and yellow hair that rises upward. They are naked and adorned with charnel-ground attire. Their arms and legs are in a dancing position as they dance on the corpse of an adult, and they wear a diadem of dry skulls symbolizing the five buddha families, a garland of skulls, five types of bone ornaments, a vest made of human skin, and a leopard-skin skirt.²⁹

The Eight Pishaci

Siṃhamukhī, Vyāghrīmukhī, Śṛgālamukhī, Shvānamukhī, Gṛdhramukhī, Kaṇkamukhī, Kākamukhī, and Ulūkamukhī symbolize the natural purity of the objects of the senses and of the four times.

Deity: Siṃhamukhī (seng gdong ma), Lion Face

Color: blackish-brown

Head: lion

Position: east

Attributes:³⁰ hands crossed over her chest, carrying a corpse in her mouth (symbol of nonseparation from cyclic existence out of compassion), and shaking her mane

Symbolism: natural purity of visual objects, and the action of overwhelming others

Deity: Vyāghrīmukhī (stag gdong ma), Tiger Face

Color: red

Head: tiger

Position: south

Attributes: arms crossed (symbol of environment and beings manifesting as wisdom), staring with bulging eyes and snarling

Symbolism: natural purity of sounds, and the action of heroic wrath

Deity: Śṛgālamukhī (wa yi gdong ma), Fox Face

Color: black

Head: fox

Position: west

Attributes: a razor in her right hand and entrails in her left hand, devouring the entrails and licking the blood (symbol of purifying the most subtle cognitive impediments)

Symbolism: natural purity of odors, purifying the demon of the body with skillful means

Deity: Shvānamukhī (spyang ki gdong ma), Wolf Face

Color: blackish-blue

Head: wolf

Position: north

Attributes: tearing apart a corpse with her two hands, staring with bulging eyes (symbol of seeing reality while abiding in duality)

Symbolism: natural purity of taste, overcoming the demon of self-complacency

Deity: Gṛdhramukhī (bya rgod gdong ma), Vulture Face

Color: whitish-yellow

Head: vulture

Position: southeast

Attributes: a corpse of an adult human over her shoulders, holding a skeleton in her hands (symbol of liberating beings from cyclic existence)

Symbolism: natural purity of the past, and unobstructed knowledge

Deity: Kaṇkamukhī (dur bya’i gdong ma), Kangka Face

Color: blackish-red

Head: kangka bird

Position: southwest

Attributes: a corpse of an adult human over her shoulders (symbol of voluntarily accepting cyclic existence)

Symbolism: natural purity of the future, and voluntarily accepting cyclic existence

Deity: Kākamukhī (bya rog gdong ma), Crow Face

Color: black

Head: crow

Position: northwest

Attributes: a sword in her right hand and a skull in her left hand, devouring a human heart and lungs (symbol of having realized the three enlightened dimensions and having cut the root of cyclic existence)

Symbolism: natural purity of the present

Deity: Ulūkamukhī (ug lu’i gdong ma), Owl Face

Color: blackish-blue

Head: owl

Position: northeast

Attributes: a vajra in her right hand, wielding a sword in her left hand, and eating flesh (symbols of purifying cyclic existence)³¹

Symbolism: natural purity of timeless time,³² and the nonrejection of lesser beings

The eight piśācī encircle the five main herukas and their consorts. The first four, in the cardinal directions, are known as the four fanged ones, and the last four, in the intermediate directions, as the four winged ones. The last four grind their vajra beaks and emit sounds with their palates.³³ Each wears a garland of fresh human heads and stands on a single corpse of an adult human. With their bodies flailing and arms outstretched, they move in a bizarre dance; those to the right have their right leg extended, and those to the left, the left leg.

The Four Female Gatekeepers

In the intermediate state of the wrathful deities, Aṇkuśā,Pāśā, Sphoṭā, and Ghaṇṭā manifest as Vajratejasī, Vajrāmoghā, Vajralokā, and Vajravetālī, symbolizing various activities.³⁴

Deity: Vajratejasī/Aṇkuśā (rdo rje srin ’gro ma/rta gdong ma)

Color: white

Head: horse

Position: east

Attribute: a hook in her right hand, and a blood-filled skull cup in her left hand

Symbolism: the compassion that does not rest until all beings are realized

Deity: Vajrāmoghā/ Pāśā (rdo rje gdong mo/phag gdong ma)

Color: yellow

Head: sow

Position: south

Attribute: a noose in her right hand, and a blood-filled skull cup in her left hand

Symbolism: the undeviating and inexorable activities that sever the coarse emotions of beings

Deity: Vajralokā/Sphoṭā (rdo rje ’jig rten ma/seng gdong ma)

Color: red

Head: lion

Position: west

Attribute: an iron chain in her right hand, and a blood-filled skull cup in her left hand

Symbolism: the yogic retaining of vital energy within the reliquary of the vital essences of the sun and moon

Deity: Vajravetālī/Ghaṇṭā (rdo rje ro langs ma/sprul gdong ma)

Color: green

Head: snake

Position: north

Attribute: a bell in her right hand, and a blood-filled skull cup in her left hand

Symbolism: control over the life span³⁵

The four female gatekeepers³⁶ wear tiger-skin skirts. Those on the right have their right leg extended; those on the left, the left leg extended.³⁷ In the section on the vision of the wrathful deities in the intermediate state of reality of the Great Liberation through Hearing, the names of these four deities are the same as those of the four female gatekeepers mentioned among the peaceful deities (Aṇkuśā,Pāśā, Sphoṭā, and Ghaṇṭā).

The Twenty-Eight Ishvari

The twenty-eight īśvarī consist of four groups of six yoginīs each plus four gatekeepers, symbolizing the enactment of the four kinds of activity.

East: Six Yoginīs of the Vajra Family Symbolizing Pacifying Activity

Deity: Manurākṣasī

Color: blackish-brown³⁸

Head: yak

Attributes: vajra in her right hand, blood-filled skull cup in the her hand

Deity: Brahmāṇī

Color: yellowish-red³⁹

Head: snake

Attributes: vajra in her right hand, lotus in her left hand

Deity: Raudrī

Color: blackish-green

Head: leopard

Attributes: vajra in her right hand, trident in her left hand

Deity: Vaiṣṇāvī

Color: blue⁴⁰

Head: weasel⁴¹

Attributes: vajra in her right hand, wheel in her left hand

Deity: Kaumārī

Color: red⁴²

Head: brown bear

Attributes: vajra in her right hand, lance in her left hand

Deity: Indrāṇī

Color: white

Head: black bear

Attributes: vajra in her right hand, noose made of entrails in her left hand

South: Six Yoginīs of the Ratna Family Symbolizing Increasing Activity

Deity: Vajrā

Color: yellow

Head: bat

Attributes: jewel in her right hand, razor in her left hand

Deity: Śāntī

Color: red⁴³

Head: crocodile

Attributes: jewel in her right hand, vase in her left hand

Deity: Amṛta

Color: red⁴⁴

Head: scorpion

Attributes: jewel in her right hand, lotus in her left hand

Deity: Saumī

Color: white⁴⁵

Head: hawk⁴⁶

Attributes: jewel in her right hand, vajra in her left hand

Deity: Daṇḍī

Color: blackish-green⁴⁷

Head: fox

Attributes: jewel in her right hand, club in her left hand

Deity: Rākṣasī

Color: blackish-yellow

Head: tiger

Attributes: jewel in her right hand, blood-filled skull cup in her left hand

West: Six Yoginīs of the Padma Family Symbolizing Subjugating Activity

Deity: Bhakṣasī

Color: blackish-green⁴⁸

Head: vulture

Attributes: lotus in her right hand, mace in her left hand

Deity: Ratī

Color: red

Head: horse

Attributes: lotus in her right hand, human torso in her left hand

Deity: Rudhiramadī

Color: white⁴⁹

Head: garuḍa

Attributes: lotus in her right hand, club in her left hand

Deity: Ekacāriṇī Rākṣasī

Color: red

Head: dog

Attributes: lotus in her right hand, vajra razor in her left hand

Deity: Manohārikā

Color: red

Head: hoopoe

Attributes: lotus in her right hand, shooting an arrow with a bow in her left hand

Deity: Siddhikarī

Color: greenish-red

Head: deer

Attributes: lotus in her right hand, treasure vase in her left hand

North: Six Yoginīs of the Karma Family Symbolizing Wrathful, Destructive Activity

Deity: Vāyudevī

Color: blue⁵⁰

Head: wolf

Attributes: double vajra in her right hand, insignia in her left hand

Deity: Agnāyī

Color: red⁵¹

Head: ibex

Attributes: double vajra in her right hand, glowing firebrand in her left hand

Deity: Vārāhī

Color: black⁵²

Head: sow

Attributes: double vajra in her right hand, noose made of fangs in her left hand

Deity: Cāmuṇḍī

Color: red⁵³

Head: crow

Attributes: double vajra in her right hand, child’s corpse in her left hand

Deity: Bhujanā

Color: blackish-green

Head: elephant

Attributes: double vajra in her right hand, holding a corpse and drinking blood from a skull cup in her left hand

Deity: Varunāṇī

Color: blue⁵⁴

Head: snake

Attributes: double vajra in her right hand, a noose made of snakes in her left hand

The Four Yoginī Gatekeepers

Deity: Vajra Mahākālī

Color: white

Head: cuckoo

Position: east

Attributes: vajra in her right hand, iron hook in her left hand

Deity: Vajra Mahāchāgalā

Color: yellow

Head: goat

Position: south

Attributes: jewel in her right hand, noose in her left hand

Deity: Vajra Mahākumbhakarṇī

Color: red

Head: lion

Position: west

Attributes: lotus in her right hand, iron chain in her left hand

Deity: Vajra Lambodarā

Color: blackish-green

Head: snake

Position: north

Attributes: double vajra in her right hand, bell in her left hand

The twenty-eight īśvarī and the four yoginī gatekeepers surround the thirty wrathful deities in the specified positions.