“After visualizing the five aspects, The adept should visualize an image of the Buddha. After visualizing the image of the Buddha, They should visualize the wheel bearer.

“The performance of the four songs Initiates the emergence of the wheel bearer. Cārcikā and the others offer songs In the ṣāḍava and other scales.

“ ‘Rise, lord of compassionate wrath, And remove the ignorance of the three worlds!’

“ ‘I beg you, Lord, do not linger but rise, Be victorious over the māras!’

“ ‘World protector, how can you dwell in emptiness? Arise, Lord, through the power of the world’s merit!’

“ ‘Why do you remain in emptiness? The world moves toward the nature of awakening.’

“Bodhicitta should be reached, Like the trajectory of a shooting star. The vajra holder himself has melted, Through a mind suffused with compassion.

“First one should cultivate yoga, Second, anuyoga, Third, atiyoga, And fourth, mahāyoga.

“The completion of Vajrasattva Is what is meant by yoga. The melting of the deity’s body Is known as anuyoga.

“The completion of the entire circle Is called atiyoga.

“The empowerment of the divine eyes, As well as body, speech, and mind, Entry into the wisdom circle, The tasting of the nectar, And the extensive offerings and praises, Are known as mahāyoga.

“The teacher should not be disparaged. The sugatas commands should not be transgressed. Likewise, one should not grow angry with their brethren And should not reveal their faults.

“One should never abandon bodhicitta Or dishonor their own or others’ Dharma. One should never relinquish Their love for other beings.

“One should not teach secrets To those who are not yet ripened. One should not revile their own aggregates Nor disparage village ways.

“One should always avoid those enamored with wickedness And not take the measure of meritorious acts. One should not deceive beings who have faith And should always honor their samaya.

“Deprecating women, the nature of wisdom, Is considered an offence. Yogins should never go out for alms, Nor should they forsake their yoga.

“They should always and continuously recite mantra And always honor their samayas. If, in a moment of carelessness, One damages the samaya with their teacher, They should draw a maṇḍala And confess their faults to the sugatas.

“The compassionate should, without rationalization, Faithfully guard the samaya with their master. They should continuously venerate their master Through great effort in meditation, recitation, and the rest, All with a mind that has relinquished its faults.

“The vow holder should ripen the disciple Who is steadfast, disciplined, singularly compassionate, Who endures with faith and determination, Who is devoted to their master, And is faithfully devoted to Yamāri.”

Once all the blessed tathāgatas heard the words of the vajra bearer, the embodiment of supremely great bliss, they fell silent. Then, they spoke this praise:

“Just as the great skull cup is the ultimate expression of the vow, The yantras are the ultimate expression of Yamāri’s tantras. The ultimate expression of the tantras is the assembly. Nothing else has been or will be.

“How amazing, the Dharma of great peace! How amazing, the wrathful terrifier! How amazing, the supreme nirvāṇa! How amazing, the pacifier of saṃsāra!

“How amazing! This is truly marvelous! Faults become qualities. There is no awakening, no realization, No being and no becoming.

“There are no elements and no consciousness, All is equal to the element of space. Devoid of self, just like the sky, This Dharma is great bliss.

“There is no earth, no water, No fire, no wind, and no space. Once generated and consecrated, Through the method of the vajra-being, All that exists is said to not exist And no claim is made about the nonexistent.

“Through the connection between yoga and being a yogin, There is neither cessation nor permanence. There are no arms and no colors. Beginning, middle, and end are abandoned, And all existents disappear— This is the quality of supreme joy.”

Then, the blessed great Carcikā and the others spoke this praise:

“Unrelated to both merit and evil, Supreme joy is the stainless, pure protector. It is the singular great treasure of thusness, A protector as the universal compassionate mind.

“All phenomena have the nature of great bliss. Supreme joy is its intrinsic nature. It has no form, merit, or evil, Nor does it undergo arising and ceasing.”

This was the seventeenth chapter, “Bodhicitta,” from The Tantra of Black Yamāri, the Body, Speech, and Mind of All Tathāgatas.