Now comes a thorough explanation of the supreme accomplishment of the samaya: The ingestion of the other gathered substances that bestow the result of omniscience.

By their mere consumption the mothers of the spirits are accomplished: Elephant and horse, and so too cow and dog.

Mixed with the great one and also the five wisdom nectars, From the fourteenth to the eighth they are combined and mingled together.

Left inside a jackal for seven days, remove them. [512] Roll the five into pellets the size of mustard seeds.

Indeed this tantra teaches that from the eighth to the fourteenth Cultivate them individually for seven days, mix them, and place them in a jackal.

Take them out—from the five make pellets the size of the fruit of spiritual attainment. Because the great fruition is perfectly realized, it is taught in this tantra but fully concealed; The buddhas have concealed the great fruition in every instance.

Next follows the method of practice: visualize a mind lotus Glowing red in color and endowed with the four goddesses. It is adorned with the figure of the Buddha.

In the east he shines like a blue lotus, to the south he is yellow, To the west whitish red, and in the north he glows emerald. Shrouded in a garland of flames, he is beautiful with three eyes, four faces, and four arms.

Imagine that the goddess in the east has three eyes and holds a khaṭvāṅga and bell in her left hands and a vajra and skull cup in her right hands. The goddess in the south wields a trident, a jewel, a banner, and a jackal. The goddess in the west holds a bow, an arrow, a multicolored lotus, and a skull cup. The goddess in the north wields a sword, a noose, a hand drum, and a skull cup.

In its center visualize the vajra body, speech, and mind Bearing a skull cup and khaṭvāṅga, and so too a bow and arrow.

Meditating on that which possesses the first mantra, it blazes for an instant. Practicing like this, the yogī is granted the spiritual attainment of the substance. [513]

Through the accomplishment of the yoginī, confidence swiftly develops. One can become entirely invisible and manifest a thousandfold at once.

Plunder from the buddhas and enjoy sublime celestial girls. With vajra eyes one will see, like an āmalaka fruit in the palm of one’s hand. Buddhas equal to grains of sand in the Gaṅgā residing in their vajra realms,

Pure realms numerous as sand in the Gaṅgā, the features of awakened body, speech, and mind, The intrinsic condition of all objects—know them to arise from the mind’s dance.

Apply the syllables in reverse and meditate on the mantra. Ingest each one of the pills infused with the vajra drink.

Take the last of the eight syllables together with the ū and bindu; Fix it firmly at the end and clearly pronounce the mantra: guhya bhakṣa abhakṣe hūṁ.

In perfect union with the yoginī take possession of the first syllable. If desiring accomplishment through the vajra holder, a yogī consumes the manifest mantra seven times.

The last of the three syllables sits clearly at the end of the eight. Endowed with the ū and bindu it remains as the supreme syllable.

The one linked to the first syllable is united with hrīḥ. Apply the last of the syllables and fix in place the five seeds.

Meditate upon the syllable and cause the lotus to fully bloom. For those who seek the accomplishment of a vajra holder, this union should be fully known.

Then, the sublime vajra song which is the realization of the vajra yoginīs welcomes the one who thoroughly accomplishes existence:

“Hey, friend! The vajra makes the lotus swell and bloom. A la la la la ho! You have been aroused by the dance of great bliss. The rays of the sun fully open the face of the lotus. [514] You have become aroused by the dance of great bliss.”

Then, simply through this song sung to the great vajra holder The vajraḍākinīs dance and call out to Vajrasattva.

In this way one with consistent devotion gains the spiritual attainment of union. Through perfect union in the four times, accomplishment is gained—this is the supreme meditation.

Adorned with all perfect ornaments and wreathed with flowers and perfume, So the spiritual attainment that bestows the sublime three bodies is certainly attained, Causing its perfect illumination within a hundred miles.

From the perfect application of the two powers arise the substances of the nine doors. One will accomplish the unsurpassable essence, the peace of abiding in the awakening of buddhahood.

Now, in verse form:

The forms, the seals, and the attributes, The substances, absorptions, and meditations— These various ritual methods have been set forth, Taught according to the desires of the goddess’s mind.

Whoever keeps this tantra at home, keeps it with him always, and chants and meditates upon it will no longer experience illness, aging, obstacles, or death. He will be forever protected from obstacles by the queens among yoginīs.

It was translated and edited by the Indian preceptor Jinavara and the great Tibetan translator Gö [515] Lhetsé.