Then the goddess said:

“I want to hear more About the arising of the perfection of wisdom‌. Please grant me this favor, my lord; Speak briefly, without elaborating too much.”

The lord then said:

“I will now teach The arising of Perfection of Wisdom‌— The goddess who sits in sattvaparyaṅka posture, With the body of a sixteen-year-old.

“She is blue, greatly exalted in merit, Crowned with Akṣobhya. In her raised right hand, she holds a red lotus; In her left hand, which is in the playful attitude,

“There is a treatise on lovemaking. She sits on a moon that rests on a lotus, With firm, swollen breasts, boldly confident, With elongated eyes, speaking alluringly.

“One should meditate on this goddess While focused on the innate Acala. As for the yoginī Viśvavajrī, Arisen from the gnosis of the syllable hūṁ,

“One should visualize her in one’s heart— One will surely attain success. Alternatively one should meditate on the white Sarasvatī, Arisen from the syllable dhīḥ,

“And crowned with Vairocana. Or the yellow Vajra­dhātvīśvarī, Arisen from vaṁ, crowned with Ratnasambhava. Or the red Kurukullā—

“The goddess crowned with Amitābha And arisen from the gnosis of the syllable hrīṁ. Or the green Tārā, Arisen from the gnosis of the syllable tāṁ,

“Crowned with Amoghasiddhi. The man, for his part, in the form as previously described, Should sit in the sattvaparyaṅka posture, Maintaining a gentle frame of mind.

“Holding a sword and a noose, full of splendor, Enacting the embrace—a skilled practitioner Should find a girl from his own spiritual family or that of another, And meditate while holding her.

“Through this, there is no doubt That a yogin will succeed by means of a consort. Alternatively one should make a lifelike effigy And do practice with ‘her’—made of clay and so on.

“Immersed in absorption of innate Caṇḍa­mahā­roṣaṇa, One should recite the mantra, with one-pointed mind.

“And these are the respective mantras to be recited:

“ ‘ Oṁ, Viśvavajrī, come, come! Hūṁ svāhā!’ ‘ Oṁ, Vajrasarasvatī, come, come! Dhīḥ svāhā!’ ‘ Oṁ, Vajra­dhātvīśvarī, come, come! Vaṁ svāhā!’ ‘ Oṁ, Kurukullā, come, come! Hrīṁ svāhā!’ ‘ Oṁ, Tārā, come, come! Tāṁ svāhā!’

“Now I will teach The maṇḍala of the Sole Hero. It has four corners, four doors, And is adorned with four gateways.

“It should be colored yellow, With a four-petaled lotus in the center. Its southeastern petal should be white, The southwestern red,

“The northwestern yellow, And the northeastern green. In the center, one should draw Acala of black color,

“Situated, optionally, on a sun disk. He could be white, yellow, red, or green. One should imagine him To be identical in nature with the five buddhas.

“In the southeast corner is Locanā. She holds, in her left and right hands, A moon and an aśoka twig, And has the radiance of the autumn moon.

“In the southwest is the supreme goddess Pāṇḍarā, Holding a bow and an arrow, who is of red color. In the northwest corner Is Māmakī of yellow color,

“With a vase and a bunch of rice twigs in her hands. In the northeast corner is green Tārā, Making a boon-granting gesture with her right hand And holding a blue lotus in her left.

“All of them have a seat of a moon disk And sit in the ardhaparyaṅka posture. One should place Passion Vajrī at the eastern gate, Standing on a seat fashioned from Śakra.

“She holds a sword and a skull and is of red complexion. In the south, one should place the blue Hatred Vajrī; Holding a kartri knife, she makes a threatening gesture And stands on a seat fashioned from Yama.

“In the west, one should place Conceit Vajrī, Holding a sickle and a vajra, Dressed in peacock’s feathers, And standing on top of Varuṇa.

“In the north, one should place Delusion Vajrī, With a threatening gesture, Holding an aśoka twig, And standing on yellow Kubera.

“Standing on seats of sun disks, all of them have their left leg outstretched and the right slightly bent. All are angry and have their hair hanging loose.

“The four yellow vases Should be placed in the corners. By merely visualizing him, One is provided with the company of eight yoginīs.

“Abiding in the three realms, one becomes The husband of all women, the supreme lord.

“Now I will teach another meditation on Caṇḍa­mahā­roṣaṇa.

“In the center of a multicolored lotus, One should visualize the lord Caṇḍa­mahā­roṣaṇa. In the southeast, the red Rāmadeva; And in the southwest,

“The yellow Kāmadeva. The green vetāla by name of Māhilla Should be visualized in the northwest, And the black asura by name of Kokila in the northeast.

“They have a kartri knife and a skull cup in their hands; Their right leg is outstretched and the left slightly bent. To the west of the lord Is the goddess Parṇaśāvarī.

“By meditating on just that and offering grilled fish and so on, one can hold all the gods captive.

“One should visualize oneself in union With yellow wisdom holding a white lotus in her left hand. Caṇḍa­mahā­roṣaṇa, for his part, should be visualized as blue, And the wisdom, alternatively, as red or black.

“The yogin, adept in meditation, Will succeed right at that time. In this way, one should meditate on The White Acala and so forth with firm application.

“Even without the seed syllable, one should meditate With one’s mind focused one-pointedly. Whether drinking, eating, sleeping, Standing, walking, or running.

“In whatever situation he may be, The yogin should visualize the divine form. Or he should cultivate only bliss, Savored while coupling with the yoginī.

“One should meditate deeply Until one attains mastery. When mastery is attained, The yogin will succeed through mahāmudra.”

Lord Vajrasattva spoke this tantra, and the assemblies of yogins and yoginīs rejoiced at his words.

Dharmas arise based on causes, and those causes and their cessation the Thus-Gone One has explained. This is the teaching of the Great Ascetic.