Then the blessed lady, Delusion Vajrī, said, “How can Sole Hero be actualized? Tell me, O supreme lord!”

The lord then said:

“Starting from the syllable ā, One should instantly visualize Black Acala. Then, merely by the power of stability, The yogin will certainly become a buddha.

“One should meditate on White Acala, Or the yellow one, or the red one. Or one should meditate on the green one, Embraced by Hatred Vajrī, and so forth.

“One should visualize him alone, Assuming him to be the central figure among the five Acalas. The wisdom should belong to his spiritual family, Or alternatively one should visualize her as being from another spiritual family.

“By this method, the yogin Will swiftly attain success, there is no doubt. Or else one should visualize him, with a focused mind, Without the wisdom-consort.

“When the power of this meditation manifests in full, One will obtain the kingdom of awakening.”

Then the Blessed Lady said:

“Concerning the purities of the deity’s domain— I would like to hear about it, O guide. Also the purities of the previously described maṇḍalas— Please tell me about them, O lord.”

The lord then said:

“I will now explain about The purities that purify everything.

“On that topic, the four corners are the four immeasurable states. The four doors are the four truths. The four gateways are the four concentrations. The eight pillars are the noble eightfold path. The single chamber is the one-pointedness of mind. The lotus is the vulva. Its various colors are the various emanations. The nine deities are the nine sections of scripture. The redness in the cardinal directions is the great affection. The colors yellow, dark-green, white, and black in the intermediary directions are the priestly, merchant, warrior, and peasant castes. The moon and the sun are semen and menstrual blood. The sword in the center is the emblem of Black Acala. The knives and double vajras in the cardinal directions represent their respective deities, starting with White Acala in the east. In the intermediate directions, they represent their respective goddesses, starting with Delusion Vajrī in the southeast. These are the purities of the maṇḍala.

“Now the purities of meditation are described.

“First the worship with offerings, which is the accumulation of merit, is the pure aspect of action. Emptiness, which is the accumulation of wisdom, is an apotheosis of death. The luminous body represents the body of the intermediate state. The full extent of the temple-palace represents the Buddha’s abode. The lotus represents the vulva. The moon and the sun represent semen and menstrual blood.

The syllable hūṁ is the consciousness in the intermediate state, in between the mother and the father. Akṣobhya is the father, Māmakī is the mother. Seeing their mutual passion, one feels aversion for the father and attraction for the mother. Because of delusion, one enters as the consciousness of a new being. One emerges from the womb as a newborn. One kills the father in order to take his place, and seizes the mother because of motherly love received in one’s former births, and also for the sake of exquisite pleasure. One, too, begets sons and daughters, who are, respectively, White Acala, Delusion Vajrī, and so forth. The sons, for their part, are patricides, wholly intent on fornication, and nothing but enemies. One should therefore kill them. As for the daughters, one should make love to them because of motherly love received in one’s former births, and also for the sake of exquisite pleasure.

“The sword is wisdom, and the noose is skillful means. Or the noose is wisdom, and the sword is skillful means. Their both being of the same essence is represented by the threatening gesture. The left-downward glance signifies protecting the seven underground paradises. The right-upward glance signifies protecting the seven egg-of-Brahmā worlds. The left knee resting on the ground signifies protecting the earth. The right foot thrust forward signifies frightening all the māras—Brahmā is the māra of the aggregates, Śiva is the māra of the afflictions, Viṣṇu is the māra of death, and Śakra is the māra of the divine son.

“Every mortal girl represents earth. A young man represents enjoyment. The lotus seat signifies lasting for a long time. The sun-and-moon seat signifies being conceived in the womb. The male form born from sperm and menstrual blood is existence, whereas the female form is nonexistence. Blue Acala is consciousness, White is form, Yellow is sensation, Red is perception, and Green is formation.

“Alternatively Blue Acala is space, White is water, Yellow is earth, Red is fire, and Green is wind—as for the blessed lords, so too it is for the blessed ladies.

“Alternatively Blue Acala is the very pure wisdom of the sphere of phenomena, White is the mirror-like wisdom, Yellow is the wisdom of equality, Red is the wisdom of discrimination, and Green is the action-accomplishing wisdom.

“There is only one victorious teacher Abiding in five forms. Prajñāpāramitā, too, is one Abiding in five forms.”