“First, one should perform the ritual offering, confess one’s misdeeds and so forth, cultivate the four abodes of Brahmā, and the rest. Then, using the mantra oṁ śūnyatājñānavajrasvabhāvātmako ’haṃ, one should purify all illusory phenomena.
“Mahākāla has three faces with blazing yellow hair that flows upward. His beard and eyebrows are ablaze, his fangs are bared, and he terrifies with his laughter. His main fearsome face is black, the face on the left is white, and the face on the right is blue-black. He wears a tiger skin as his lower garment and is garlanded with human heads. He is short, his belly hangs down, and he is adorned with the ornamented hoods of the eight nāgas.
“The first pair of his eight arms embrace the Goddess. His second right hand holds a hooked knife, his third holds a vajra, and his fourth holds a ḍamaru. His second left hand holds a skull bowl that is full of blood, his third holds a bell, and his fourth holds a hammer. He has a corpse for his mount and stands with his left leg forward.
“He is surrounded by four yoginīs. Caṇḍeśvarī is in the space to the east holding a hooked knife and a skull bowl. She is white, her hair is loose, her fangs are bared, and she is terrifying. Carcikā is in the space to the south. She is black and naked, has disheveled hair, and holds a hooked knife and a skull bowl in her hands. She stands with her left leg forward, bears her fangs, and so forth, and she is terrifying. Kālikā is in the space to the west. She is black, holds a trident and a skull bowl, has disheveled hair, and is similar to all the yoginīs mentioned above. In the north is Kulikeśvarī with arms raised, holding a skull bowl in her left hand. She is green, and all her remaining features are just like those mentioned above. All the goddesses have three eyes.
“The Blessed One is surrounded by the four goddesses, and he embraces and is in sexual union with the goddess. The eight-armed form is erected by performing those procedures.
“First, light radiating out from the syllable hūṁ invites the deities, gurus, buddhas, and bodhisattvas present in the threefold world. Reciting the mantra oṁ śūnyatā…, one should meditate on the fact that the entire world lacks inherent nature. The invited beings are then drawn back in along with the light radiating from the seed syllable hūṁ. After that, one should visualize the vajra enclosure.
“The yogin should continuously visualize the following. The deity has four faces: his main face is black, his right face is red, his left face is white, and the face behind is that of a boar. He has four legs and stands with his left legs forward. His body is black and his belly hangs down. Each face has three eyes, hair that flows upward, and a fiery beard. The rest is as stated before.
“He has twelve arms. The first pair of arms embrace the goddess as the Blessed One bites down on the goddess’ lip with his fangs. The second hand on the left holds a white fly whisk, the third holds a trident, the fourth holds a skull bowl, the fifth holds an elephant hide, and the sixth holds one of Vināyaka’s tusks. The second hand on the right holds a hooked knife, the third holds a single-pronged vajra, the fourth holds a hammer, the fifth holds an elephant hide, and the sixth hand holds a vajra.
“He rides a buffalo and tramples all māras. He stands there in sexual union with his tongue lolling and dripping with blood. The rest is as stated before.
“He is surrounded by four yoginīs who present him with songs, offerings, and gifts as he proclaims the great syllable phaṭ. The deity lets forth a continual stream of laughter accompanied by the syllables kili kili that expresses the nature of supreme joy. He possesses the garland mantra hili kili, which indicates he is the lord of the stages of great joy for beings so that he may bring peace to the world, and that he follows the Buddha’s teaching.
“The description of the four-armed form is as follows. The Blessed One takes on a form with four arms and one face for the sake of all the siddhis and to pacify all vighnas. His body is black, his fangs are bared, and he is terrifying. His belly hangs, his reddish-brown hair flows upward, and he has a yellow beard. He is adorned with the eight nāgas as ornaments and is seated on a human corpse, and his back rests against a tiger skin.
“Visualize his four arms generated from the syllable hūṃ. His right hands hold a trident and hammer, and the left hold a hooked knife and skull bowl. He emits the sound phaṭ and is flanked by a yoginī on each side.
“The arising of the six-armed form is explained in order to pacify all vighnas. He has the nature of the third, supreme joy, he serves the Buddha’s teachings, and he relinquishes misdeeds and the like.
“First, the yogin should meditate on emptiness and so forth and then perform the initial vajra enclosure practice. At the same moment, the deity arises from the seed syllable hṛīḥ. He is seated on a lion and has three faces. The main face is the color of dark clouds, the right face is white, and the left face is blue-black. His limbs are slack, his fangs are bared, and he is terrifying. His red hair flows upward, he has three eyes, and he is adorned with the eight nāgas. His right hands hold a hooked knife, hammer, and ḍamaru. His left hands hold a skull bowl, trident, and sword.
“He stands in sexual union, surrounded by the four goddesses Caṇḍeśvarī, Kālikā, Kulikeśvarī, and Carcikā. Standing among the four goddesses, he is aroused by them all and arises, manifesting from the five elements and enveloped by their qualities.”
The Blessed One responded, “The siddhis do not apply to someone who momentarily impedes either the person who identifies with the goddess Umā or the one who has arisen as Mahākāla and the rest. When first training, one should imagine the supreme state of siddhi. The mantra practitioner enters meditative equipoise in a place conducive to attaining siddhi, such as their own house, a desolate plain, somewhere outside without shelter, or a remote location. They should perform the continual visualization in an abandoned house.
“One should visualize the sixteen-armed form surrounded by eight yoginīs along with the complete retinue of beings such as Nārāyaṇa and so forth. Thinking, ‘I will attain siddhi,’ one should dwell among the five families engaging in sexual union with the insight consort. The yogin should always consume human flesh or the five meats—cow, dog, human, and the rest—as well as the five ambrosias. This is the point at which yogins who are intent upon siddhi will attain siddhi. One who dwells among the five families should eat the flesh of a tawny cow.
“Next, the yogin should visualize themselves as Mahākāla and should declare that they always act as that very sixteen-armed form. Meditating on the two-armed form in any context leads to the attainment of all siddhis. For yogins who are accomplished in mudrā practice, the siddhis will certainly be attained with effort later in this life. One should meditate on the fact that the state that one has cultivated also does not exist; one will permanently gain the wisdom of the siddhis.
“How does the form of the one who has attained siddhi come about? First, perform the offering with various perfumes and the like as well as incense, flower garlands, and so forth. After performing the offerings and the rest while gazing at the syllable hūṁ in the heart center, one should imagine that Mahābhairava is right there. Then one should confess one’s misdeeds and so forth and meditate on the four abodes of Brahmā.
“Next, one should install the syllables on the hands and so on. The syllable oṁ goes on the right hand and the syllable aṃ on the left. Consecrate the sense organs with the mantra oṁ tha mu āḥ hūṁ. Install the syllable kṣi on the eyes, a on the left ear, ā on the right ear, traṃ on the nose, hrīḥ on the tongue, vaṃ and vāṃ on each foot, and hūṁ on the vajra. After that, one should consecrate body, speech, and mind with oṁ haṃ hūṁ. Hūṁ goes at the heart center, oṁ at the throat, and haṃ at the crown of the head.
“Visualize a square palace with four arched gateways and a lion throne, and then meditate on emptiness. Then recite the mantra oṃ śūnyatājñānavajrasvabhāvātmako ’ham, and one will see it as it truly is. Beginning with the lute, mṛdaṅga drum, flute, cymbals, dancing, songs, rhythms, Nārāyaṇa, and so forth, one should imagine the syllable hūṁ. One should meditate on all this, including the vajra enclosure and the rest, as previously explained.”
“Blessed One,” the Goddess said, “arise and benefit beings! What is the point of contemplating emptiness? Do not cling to absorption in emptiness. Cast your gaze upon the beings of Jambudvīpa and grant all the various siddhis.”
The Blessed One addressed all the goddesses, “Look, great and eminent Goddess, look at glorious Mahākāla! He has the nature of supreme bliss, his four faces are like space, and he has been generated from the syllable hūṁ. His main face is black, his left is blue-black, his right is red, and the face behind is that of a buffalo. His fangs are bared, he is terrifying, and he bellows powerfully with a fearsome sound. He terrifies even the terrifying. His beard is yellow, and his yellow hair flows upward. Each face has three eyes and hair that rises upward. He is radiant and is wrapped with the nāga Takṣaka. He has four legs and stands atop a buffalo.
“He has sixteen arms. The first pair of arms embrace the goddess, and he stands with his right legs forward, trampling the four māras. The second hand on the right holds a hooked knife, and the third holds a hammer; the fourth holds a white fly whisk, the fifth holds Yama’s staff, the sixth holds a vajra, the seventh holds Vināyaka’s tusks, and the eighth holds an elephant hide. The second hand on the left holds a skull bowl full of blood, the third holds a trident, the fourth holds a small drum, the fifth holds a vajra, the sixth holds a bell, the seventh holds the head of a buffalo, and the eighth holds an elephant hide.
“His belly hangs down, he wears a tiger skin around his waist, and Kulika adorns his shoulder. He is draped with a long necklace that is a garland of severed heads. His waist, neck, and the like are adorned with Nanda, Vāsuki, and the rest, and he is ornamented with all manner of nāgas. He is surrounded by eight ḍākinīs who venerate him while trampling Nārāyaṇa and the rest underfoot. The sound of the great syllable phaṭ fills the air, accompanied by the sound of kīli kīli, the sound of thunder, and the sounds ha hā hi hī he hai ho hau.
“Caṇḍeśvarī is in the space to the east and is generated from the seed syllable caṁ. She holds a hooked knife and a skull bowl in her two hands and wears a long necklace made of a garland of severed heads. She is white, bares her fangs, and is terrifying.
“Carcikā is in the space to the south. She is black and is generated from the seed syllable kaṁ. She holds a hooked knife and a skull bowl in her two hands. The rest of her features are just as previously described.
“Kālikā is in the space to the west and is generated from the seed syllable laṁ. She holds a trident and skull bowl in her two hands. The rest of her features are just as previously described.
“Kulikeśvarī is in the space to the north and is generated from the seed syllable raṁ. She is yellow, raises her right hand, and holds a skull bowl in her left hand. The rest of her features are just as previously described.
“All the goddesses have three eyes, wear a low-hanging garland of severed heads, and are ornamented with the eight nāgas. They stand on top of corpses with their left legs forward. They are naked, have disheveled hair, and are terrifying.
“Caurī is in the external space to the east. She is black and holds a fly whisk. She is generated from the seed syllable caṁ. The rest of her features are just as previously described.
“The goddess Umā is embracing the leader. She is white, has four arms, and abides in a state of great joy. She bares her fangs, and her remaining features are just as previously described. The consort dwells in utter joy.
“Now I will clarify the supreme mantra of the buddhas, because it grants the various siddhis. The Glorious One is fond of all beings, so he does not deliberate over whether or not he should benefit beings. That is why the practitioner who abides as Mahānanda should visualize themselves in the eight, ten, or twelve-armed form. The yogin should use alcohol, the meat of cow, dog, horse, elephant, human, and so forth, and the five ambrosias and perform the practice. They should drink blood constantly. If they hesitate when they consume these, nothing will happen. Siddhi will certainly arise after they have made great effort in worship, but it will quickly be lost. That is how one should act when secretly dwelling among the families. This should not be done openly. If someone does this openly, they will not attain siddhi. It is best to contemplate this privately.”
The Blessed One replied, “Esoteric language is appropriately vast. The word power (bala) might refer to alcohol or it might refer to meat. People cannot understand this exalted language, so I will provide a clear explanation in terms of the five families so that one will understand the attainment of siddhi.
“A ḍombī is a woman from the vajra family. A dancing woman is a woman from the lotus family. A brahmin woman is a woman from the jewel family. A woman who dyes cloth is a woman from the action family. A kṣatriya woman is a woman from the body family. These consorts bestow their own respective siddhi. These women possess the white vajra, which the mantra practitioner should always worship and drink.
“Hey Goddess! You, compassionate one with strong devotion, should accept what was explained in its entirety. Anyone who has not been initiated into this wondrous alternate language but uses it, or who uses it to speak to a person who has not been consecrated as Mahākāla, will die within seven days. Even if they do not die, they will become ill, their lifespan will be shortened, and their eyes will not see the text. The yoginīs, ḍākinīs, and gods will trouble people who have not received the consecration, who promote falsehoods, and who lack devotion.
“Goddess, everything I have taught without exception, that which I have carefully done, the eight siddhis, and the opening statement of all tantras is stated in this tantra. Thus, a person who has been consecrated will attain the siddhis by reading it or writing it down. An honorable person should write it down. It should be sixteen finger widths long, and the ink should be made of black or red lac mixed with various fragrances. The pen should be made of a neem stick, and it should be written on birch bark. The copy should be made correctly on red cloth or cloth from a cremation ground while imagining that one’s hand has been blessed on so forth. One should also constantly maintain the proper state of mind when fashioning the neem stick.”
u ṭa thi ya | bha rā ṭo | kā ru ṇa ma nya | nā cā mi ha vuṃ de vi | i thi ta kī sa ka ri va ma yi ja ma yi tu hūṁ puccha si kā ja ja ta ga kha ṇe ho yi sarva yā rā hā saṃ ṇa ca ca yi | e ka la vi ra | ti ṇa ṇī bhu ya ṇe ka ka ri yā kha ḍā ru ha ye | acchan te kā lī bo lī | caṇḍe sa sa rī ku li kī nī bhi ri lā a ge ta yi kiṃ pūrṇṇa puccha si lo bho li | a ī na an ta na na hi to he ka | e kā nai ka ri ya si stta bā thā | ed bhu ta su ma hi ya ka ri hi si jo yi.
“Now that the sixteen-armed form is clear to the mind and thus compete, the two-armed form should be explained. For the sake of dispelling the suffering of beings, reflect on the type of deity whose appearance you think is most beneficial for addressing all kinds of suffering.”
The Blessed One said, “First, one should imagine the letter hūṁ. Then, those intent on siddhi should perform the offering, worship, and so forth followed by the visualization. Visualize him with one face and two arms, holding a hooked knife in his right hand and a skull bowl in his left hand. His body is black in color, and his yellow hair flows upward. He is seated on a corpse and is ornamented with the eight great nāgas. He has a big belly, is short, and is flanked by two yoginīs. His lets forth a thunderous roar like a dark raincloud, and he is reminiscent of Śaṅkhapāla because those beings present to hear the sound all hide. O Goddess, if one does not attain this form, what is the point of performing ritual procedures?”
“Blessed One,” the Goddess asked, “how can one wander as a lord of yoga while dwelling among the five families? O Mahādeva, whether you have a thousand limbs, a single limb, or four limbs, please enjoy this rain of flowers.”
“First, one should perform the ritual offering, confess one’s misdeeds and so forth, cultivate the four abodes of Brahmā, and the rest. Then, using the mantra oṁ śūnyatājñānavajrasvabhāvātmako ’haṃ, one should purify all illusory phenomena.
“Mahākāla has three faces with blazing yellow hair that flows upward. His beard and eyebrows are ablaze, his fangs are bared, and he terrifies with his laughter. His main fearsome face is black, the face on the left is white, and the face on the right is blue-black. He wears a tiger skin as his lower garment and is garlanded with human heads. He is short, his belly hangs down, and he is adorned with the ornamented hoods of the eight nāgas.
“The first pair of his eight arms embrace the Goddess. His second right hand holds a hooked knife, his third holds a vajra, and his fourth holds a ḍamaru. His second left hand holds a skull bowl that is full of blood, his third holds a bell, and his fourth holds a hammer. He has a corpse for his mount and stands with his left leg forward.
“He is surrounded by four yoginīs. Caṇḍeśvarī is in the space to the east holding a hooked knife and a skull bowl. She is white, her hair is loose, her fangs are bared, and she is terrifying. Carcikā is in the space to the south. She is black and naked, has disheveled hair, and holds a hooked knife and a skull bowl in her hands. She stands with her left leg forward, bears her fangs, and so forth, and she is terrifying. Kālikā is in the space to the west. She is black, holds a trident and a skull bowl, has disheveled hair, and is similar to all the yoginīs mentioned above. In the north is Kulikeśvarī with arms raised, holding a skull bowl in her left hand. She is green, and all her remaining features are just like those mentioned above. All the goddesses have three eyes.
“The Blessed One is surrounded by the four goddesses, and he embraces and is in sexual union with the goddess. The eight-armed form is erected by performing those procedures.
“First, light radiating out from the syllable hūṁ invites the deities, gurus, buddhas, and bodhisattvas present in the threefold world. Reciting the mantra oṁ śūnyatā…, one should meditate on the fact that the entire world lacks inherent nature. The invited beings are then drawn back in along with the light radiating from the seed syllable hūṁ. After that, one should visualize the vajra enclosure.
“The yogin should continuously visualize the following. The deity has four faces: his main face is black, his right face is red, his left face is white, and the face behind is that of a boar. He has four legs and stands with his left legs forward. His body is black and his belly hangs down. Each face has three eyes, hair that flows upward, and a fiery beard. The rest is as stated before.
“He has twelve arms. The first pair of arms embrace the goddess as the Blessed One bites down on the goddess’ lip with his fangs. The second hand on the left holds a white fly whisk, the third holds a trident, the fourth holds a skull bowl, the fifth holds an elephant hide, and the sixth holds one of Vināyaka’s tusks. The second hand on the right holds a hooked knife, the third holds a single-pronged vajra, the fourth holds a hammer, the fifth holds an elephant hide, and the sixth hand holds a vajra.
“He rides a buffalo and tramples all māras. He stands there in sexual union with his tongue lolling and dripping with blood. The rest is as stated before.
“He is surrounded by four yoginīs who present him with songs, offerings, and gifts as he proclaims the great syllable phaṭ. The deity lets forth a continual stream of laughter accompanied by the syllables kili kili that expresses the nature of supreme joy. He possesses the garland mantra hili kili, which indicates he is the lord of the stages of great joy for beings so that he may bring peace to the world, and that he follows the Buddha’s teaching.
“The description of the four-armed form is as follows. The Blessed One takes on a form with four arms and one face for the sake of all the siddhis and to pacify all vighnas. His body is black, his fangs are bared, and he is terrifying. His belly hangs, his reddish-brown hair flows upward, and he has a yellow beard. He is adorned with the eight nāgas as ornaments and is seated on a human corpse, and his back rests against a tiger skin.
“Visualize his four arms generated from the syllable hūṃ. His right hands hold a trident and hammer, and the left hold a hooked knife and skull bowl. He emits the sound phaṭ and is flanked by a yoginī on each side.
“The arising of the six-armed form is explained in order to pacify all vighnas. He has the nature of the third, supreme joy, he serves the Buddha’s teachings, and he relinquishes misdeeds and the like.
“First, the yogin should meditate on emptiness and so forth and then perform the initial vajra enclosure practice. At the same moment, the deity arises from the seed syllable hṛīḥ. He is seated on a lion and has three faces. The main face is the color of dark clouds, the right face is white, and the left face is blue-black. His limbs are slack, his fangs are bared, and he is terrifying. His red hair flows upward, he has three eyes, and he is adorned with the eight nāgas. His right hands hold a hooked knife, hammer, and ḍamaru. His left hands hold a skull bowl, trident, and sword.
“He stands in sexual union, surrounded by the four goddesses Caṇḍeśvarī, Kālikā, Kulikeśvarī, and Carcikā. Standing among the four goddesses, he is aroused by them all and arises, manifesting from the five elements and enveloped by their qualities.”
The Blessed One responded, “The siddhis do not apply to someone who momentarily impedes either the person who identifies with the goddess Umā or the one who has arisen as Mahākāla and the rest. When first training, one should imagine the supreme state of siddhi. The mantra practitioner enters meditative equipoise in a place conducive to attaining siddhi, such as their own house, a desolate plain, somewhere outside without shelter, or a remote location. They should perform the continual visualization in an abandoned house.
“One should visualize the sixteen-armed form surrounded by eight yoginīs along with the complete retinue of beings such as Nārāyaṇa and so forth. Thinking, ‘I will attain siddhi,’ one should dwell among the five families engaging in sexual union with the insight consort. The yogin should always consume human flesh or the five meats—cow, dog, human, and the rest—as well as the five ambrosias. This is the point at which yogins who are intent upon siddhi will attain siddhi. One who dwells among the five families should eat the flesh of a tawny cow.
“Next, the yogin should visualize themselves as Mahākāla and should declare that they always act as that very sixteen-armed form. Meditating on the two-armed form in any context leads to the attainment of all siddhis. For yogins who are accomplished in mudrā practice, the siddhis will certainly be attained with effort later in this life. One should meditate on the fact that the state that one has cultivated also does not exist; one will permanently gain the wisdom of the siddhis.
“How does the form of the one who has attained siddhi come about? First, perform the offering with various perfumes and the like as well as incense, flower garlands, and so forth. After performing the offerings and the rest while gazing at the syllable hūṁ in the heart center, one should imagine that Mahābhairava is right there. Then one should confess one’s misdeeds and so forth and meditate on the four abodes of Brahmā.
“Next, one should install the syllables on the hands and so on. The syllable oṁ goes on the right hand and the syllable aṃ on the left. Consecrate the sense organs with the mantra oṁ tha mu āḥ hūṁ. Install the syllable kṣi on the eyes, a on the left ear, ā on the right ear, traṃ on the nose, hrīḥ on the tongue, vaṃ and vāṃ on each foot, and hūṁ on the vajra. After that, one should consecrate body, speech, and mind with oṁ haṃ hūṁ. Hūṁ goes at the heart center, oṁ at the throat, and haṃ at the crown of the head.
“Visualize a square palace with four arched gateways and a lion throne, and then meditate on emptiness. Then recite the mantra oṃ śūnyatājñānavajrasvabhāvātmako ’ham, and one will see it as it truly is. Beginning with the lute, mṛdaṅga drum, flute, cymbals, dancing, songs, rhythms, Nārāyaṇa, and so forth, one should imagine the syllable hūṁ. One should meditate on all this, including the vajra enclosure and the rest, as previously explained.”
“Blessed One,” the Goddess said, “arise and benefit beings! What is the point of contemplating emptiness? Do not cling to absorption in emptiness. Cast your gaze upon the beings of Jambudvīpa and grant all the various siddhis.”
The Blessed One addressed all the goddesses, “Look, great and eminent Goddess, look at glorious Mahākāla! He has the nature of supreme bliss, his four faces are like space, and he has been generated from the syllable hūṁ. His main face is black, his left is blue-black, his right is red, and the face behind is that of a buffalo. His fangs are bared, he is terrifying, and he bellows powerfully with a fearsome sound. He terrifies even the terrifying. His beard is yellow, and his yellow hair flows upward. Each face has three eyes and hair that rises upward. He is radiant and is wrapped with the nāga Takṣaka. He has four legs and stands atop a buffalo.
“He has sixteen arms. The first pair of arms embrace the goddess, and he stands with his right legs forward, trampling the four māras. The second hand on the right holds a hooked knife, and the third holds a hammer; the fourth holds a white fly whisk, the fifth holds Yama’s staff, the sixth holds a vajra, the seventh holds Vināyaka’s tusks, and the eighth holds an elephant hide. The second hand on the left holds a skull bowl full of blood, the third holds a trident, the fourth holds a small drum, the fifth holds a vajra, the sixth holds a bell, the seventh holds the head of a buffalo, and the eighth holds an elephant hide.
“His belly hangs down, he wears a tiger skin around his waist, and Kulika adorns his shoulder. He is draped with a long necklace that is a garland of severed heads. His waist, neck, and the like are adorned with Nanda, Vāsuki, and the rest, and he is ornamented with all manner of nāgas. He is surrounded by eight ḍākinīs who venerate him while trampling Nārāyaṇa and the rest underfoot. The sound of the great syllable phaṭ fills the air, accompanied by the sound of kīli kīli, the sound of thunder, and the sounds ha hā hi hī he hai ho hau.
“Caṇḍeśvarī is in the space to the east and is generated from the seed syllable caṁ. She holds a hooked knife and a skull bowl in her two hands and wears a long necklace made of a garland of severed heads. She is white, bares her fangs, and is terrifying.
“Carcikā is in the space to the south. She is black and is generated from the seed syllable kaṁ. She holds a hooked knife and a skull bowl in her two hands. The rest of her features are just as previously described.
“Kālikā is in the space to the west and is generated from the seed syllable laṁ. She holds a trident and skull bowl in her two hands. The rest of her features are just as previously described.
“Kulikeśvarī is in the space to the north and is generated from the seed syllable raṁ. She is yellow, raises her right hand, and holds a skull bowl in her left hand. The rest of her features are just as previously described.
“All the goddesses have three eyes, wear a low-hanging garland of severed heads, and are ornamented with the eight nāgas. They stand on top of corpses with their left legs forward. They are naked, have disheveled hair, and are terrifying.
“Caurī is in the external space to the east. She is black and holds a fly whisk. She is generated from the seed syllable caṁ. The rest of her features are just as previously described.
“The goddess Umā is embracing the leader. She is white, has four arms, and abides in a state of great joy. She bares her fangs, and her remaining features are just as previously described. The consort dwells in utter joy.
“Now I will clarify the supreme mantra of the buddhas, because it grants the various siddhis. The Glorious One is fond of all beings, so he does not deliberate over whether or not he should benefit beings. That is why the practitioner who abides as Mahānanda should visualize themselves in the eight, ten, or twelve-armed form. The yogin should use alcohol, the meat of cow, dog, horse, elephant, human, and so forth, and the five ambrosias and perform the practice. They should drink blood constantly. If they hesitate when they consume these, nothing will happen. Siddhi will certainly arise after they have made great effort in worship, but it will quickly be lost. That is how one should act when secretly dwelling among the families. This should not be done openly. If someone does this openly, they will not attain siddhi. It is best to contemplate this privately.”
The Blessed One replied, “Esoteric language is appropriately vast. The word power (bala) might refer to alcohol or it might refer to meat. People cannot understand this exalted language, so I will provide a clear explanation in terms of the five families so that one will understand the attainment of siddhi.
“A ḍombī is a woman from the vajra family. A dancing woman is a woman from the lotus family. A brahmin woman is a woman from the jewel family. A woman who dyes cloth is a woman from the action family. A kṣatriya woman is a woman from the body family. These consorts bestow their own respective siddhi. These women possess the white vajra, which the mantra practitioner should always worship and drink.
“Hey Goddess! You, compassionate one with strong devotion, should accept what was explained in its entirety. Anyone who has not been initiated into this wondrous alternate language but uses it, or who uses it to speak to a person who has not been consecrated as Mahākāla, will die within seven days. Even if they do not die, they will become ill, their lifespan will be shortened, and their eyes will not see the text. The yoginīs, ḍākinīs, and gods will trouble people who have not received the consecration, who promote falsehoods, and who lack devotion.
“Goddess, everything I have taught without exception, that which I have carefully done, the eight siddhis, and the opening statement of all tantras is stated in this tantra. Thus, a person who has been consecrated will attain the siddhis by reading it or writing it down. An honorable person should write it down. It should be sixteen finger widths long, and the ink should be made of black or red lac mixed with various fragrances. The pen should be made of a neem stick, and it should be written on birch bark. The copy should be made correctly on red cloth or cloth from a cremation ground while imagining that one’s hand has been blessed on so forth. One should also constantly maintain the proper state of mind when fashioning the neem stick.”
u ṭa thi ya | bha rā ṭo | kā ru ṇa ma nya | nā cā mi ha vuṃ de vi | i thi ta kī sa ka ri va ma yi ja ma yi tu hūṁ puccha si kā ja ja ta ga kha ṇe ho yi sarva yā rā hā saṃ ṇa ca ca yi | e ka la vi ra | ti ṇa ṇī bhu ya ṇe ka ka ri yā kha ḍā ru ha ye | acchan te kā lī bo lī | caṇḍe sa sa rī ku li kī nī bhi ri lā a ge ta yi kiṃ pūrṇṇa puccha si lo bho li | a ī na an ta na na hi to he ka | e kā nai ka ri ya si stta bā thā | ed bhu ta su ma hi ya ka ri hi si jo yi.
“Now that the sixteen-armed form is clear to the mind and thus compete, the two-armed form should be explained. For the sake of dispelling the suffering of beings, reflect on the type of deity whose appearance you think is most beneficial for addressing all kinds of suffering.”
The Blessed One said, “First, one should imagine the letter hūṁ. Then, those intent on siddhi should perform the offering, worship, and so forth followed by the visualization. Visualize him with one face and two arms, holding a hooked knife in his right hand and a skull bowl in his left hand. His body is black in color, and his yellow hair flows upward. He is seated on a corpse and is ornamented with the eight great nāgas. He has a big belly, is short, and is flanked by two yoginīs. His lets forth a thunderous roar like a dark raincloud, and he is reminiscent of Śaṅkhapāla because those beings present to hear the sound all hide. O Goddess, if one does not attain this form, what is the point of performing ritual procedures?”
“Blessed One,” the Goddess asked, “how can one wander as a lord of yoga while dwelling among the five families? O Mahādeva, whether you have a thousand limbs, a single limb, or four limbs, please enjoy this rain of flowers.”
Sutraya