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Vajrap€Ši himself is understood as the "traditional source of all Vajray€na scriptures." Mayer, Robert. A Scripture of the Ancient Tantra Collection: The Phur-pa bcu-gnyis.( Oxford: Kinsdale, 1996). p. 117. As a result, this study would seem incomplete without a thorough study of his role, in various forms, within later Vajray€na thought; however, I feel that this material has been sufficiently developed already and would warrant at least a small manuscript, which is beyond the scope of this paper.

David Snellgrove has written a very nice introduction to a tenth century Nepali reproduction of this text in: Snellgrove, David L and Lokesh Chandra. Sarvatath€gatatattvasaŠgraha: Facsimile Reproduction of a Tenth Century Sanskrit Manuscript from Nepal.( New Delhi: Mrs. Sharada Rani, 1981). p. 5-67.

Ibid., p. 116.

It also plays an important role in Tibetan pilgrimage. On this point see: Macdonald, Alexander. "Hindu-isation, Buddha-isation then Lama-isation or: What Happened at La-phyi." In Indo-Tibetan Studies. Buddhica Britannica Seried Continua II, edited by T. Skorupski. tring: Institue of Buddhist Studies, 1990. And Huber, Toni. "What is a Mountain? An Ethnohistory of Representation and Ritual at Pure Crystal Mountain." Ph.D Dissertation, University of Canterbury, 1993.

The Trailoyavijaya representation of Vajrap€Ši is a graphic form of one of the most famous stories of Vajrap€Ši that exemplifies his warrior character, the triumph of a local Yaka over Brahmanic hegemony, his power and triumph over non -believers, and his rise to glory as vajrasattva (vajra-being).

This myth brings together both his origins as a Yaka and his warrior origins.

Trailokyavijaya at nalanda Malandra, Geri H. Unfolding a MaŠala: The Buddhist Cave Temples at Ellora.( Albany: State University of New York, 1993).

This is the myth of the conversion of Mahevara. It is extremely significant because the Buddhist tantras,

where this myth comes to full elaboration, do not normally concern themselves with myth. They are generally focused upon the highest spiritual truths and the means for obtaining these truths. It is thus significant that "the converting of Mahevara is the only mythic theme carried predominately and consistently throughout the Yoga, Mah€yoga and Anuttarayoga strata of Vajray€na literature."

These myths are important moreover, because they continue to assert influence in Tibetan Buddhist today, particularly the Cakrasaˆvara strands of the Yogin… traditions. This myth takes a very interesting and revealing form in the Sarvatath€gatatattvasaŠgraha. Here Vajrap€Ši assumes a terrible form and proceeds to destroy ®iva.