Then the lord made full prostrations to the goddess and said:

“How should a yogin Perceive your form, dear? And by what means should the goddess Be honored by the yogins?”

The goddess then said:

“Whenever a female form is seen In the world of the three abodes, It should be regarded as my form, Be it of low or respectable family.

“A goddess or demigoddess, Or a yakṣiṇī, a rākṣasī, A nāginī, a bhūtinī, A kinnarī, or a human girl,

“A gandharvī, even a female hell-being, A she-animal, a female hungry ghost, A woman from the priestly, warrior, or merchant caste, Or a peasant woman, or one of endless other groups,

“A scribe, a princess, A woman of distinction, a tax collector, A merchant, a guard, a prostitute, A boat-woman, a leather worker,

“A kulatriṇī, a hatriṇī, a musician, A sweeper, also a tribeswoman, A washerwoman, a wine merchant, A perfume seller, a laborer,

“A barber, a dancer, A bronze smith, a goldsmith, A fisherwoman, a marriage arranger, Also a pot maker, a garland maker,

“A female kāpālika, also a conch worker, A parasol maker, a house builder, A cowherd, a fletcher, a betel seller, A butcher, a stoneworker,

“A carpenter, also a hairdresser, A woman of any mixed caste, A mother, a sister, a wife, A maternal aunt, a niece,

“A paternal aunt, also a mother-in-law, And any other woman of any caste, A lay vow-holder, also a yoginī, Or a widow, or a female ascetic.

“These and all other women Possess my form. They exist for the welfare of all beings, Each identified by her own individual function.

“Among them, whichever woman one may obtain, She should be served by the yogin, With kisses, embrace, and the like, And with the union of the vajra and the lotus.

“Women who are served will, for their part, instantly grant Accomplishment to all those seeking To benefit living beings. One should therefore serve women.

“Women are heaven, women are the Dharma, And women are truly the supreme austerity. Women are the Buddha, women are the Saṅgha, Women are the Perfection of Wisdom‌.

“They can be divided according to the five colors, With their names assigned accordingly— A woman who is of blue color Has been proclaimed as Hatred Vajrī.

“A woman who is white Is known to be Delusion Vajrī; A woman who is yellow Is the goddess Calumny Vajrī.

“A woman who is pink Is said to be Passion Vajrī; A woman who is dark-green Is said to be Envy Vajrī.

“There is only one goddess, wisdom, Abiding in five forms. One should worship her with flowers, incense, and so forth, Clothes, prose, poetry, body ornaments,

“Conversation, bowing, Folding one’s hands, Beholding and touching her, Thinking of her and talking to her,

“With kissing, embrace, and the like, One should regularly worship Vajrayoginī. If one is able, one should honor her physically, If not, one should do so verbally or mentally.

“Worshiped by him, pleased, I shall grant complete attainment. I am none other than the form Found in every woman’s body.

“Apart from worshiping women, There can be no other worship of me. By this propitiation, I will be satisfied For the sake of the practitioner’s accomplishment.

“Everywhere, always and invariably, I will be within his sight. One should make love to one’s woman Visualizing her in my complete form.

“By the union of vajra and lotus, I grant awakening. Therefore, if someone wholly dedicated To propitiating me in all forms

“Should commit theft, Or kill living beings, Or if one should speak false words, Break deity statues,

“Or eat food belonging to the Saṅgha, To a stupa, or to someone else, The practitioner who is dedicated to propitiating me Will not be stained by sin.

“He may crush, with his fingernail, A louse in his clothes, even kill it— Through this very means A lay vow-holder will propitiate me.

“He should neither be afraid of nonvirtue, Nor of difficult rebirths—in hell and so on. He should, however, be afraid of people For as long as he does not obtain power.

“There is no evil whatsoever, Nor is there any merit— The conventional distinction between virtue and nonvirtue Is for ordinary people, to be guarded in their minds.

“Since everything is only mind, And its duration is only momentary, Who is it that goes to hell, And who is it that goes to heaven?

“Just as one meets one’s death in distress, Thinking that it is caused by poison Even when there is no poison, So too one goes to heaven or the lower realms.

“Nirvāṇa is attained by the wise ones As the result of a complete understanding of the way things are. Nirvāṇa has the nature of emptiness, Like that of a candle blown out by the wind.

“But when it is interrupted, one goes on suffering; One does not attain the level of awakening. Therefore, having renounced everything, A vow-holder should only propitiate me.

“I grant, instantaneously, the accomplishment of Caṇḍa­mahā­roṣaṇa, there is no doubt.”

Then the lord said to the goddess, Perfection of Wisdom:

“Of what form is Caṇḍa­mahā­roṣaṇa, And of what kind is his accomplishment?”

The goddess said:

“The yoginīs are said to be of five types, Corresponding to the five colors. And they have their respective husbands, According to the division of five colors.

“And in truth, each of them is Caṇḍa­mahā­roṣaṇa— They will now be described by me, the yoginī. The husband who is of blue color Is known as Blue Acala.

“The husband who is of white color— He is called White Acala. The husband who is of yellow color— He is said to be Yellow Acala.

“The husband who is of pink color— He is said to be Red Acala. The husband who is of dark-green color— He is said to be Green Acala.

“There is only one Caṇḍa­mahā­roṣaṇa, Abiding in five forms. He is called Caṇḍa­mahā­roṣaṇa, As his accomplishment is unflagging.

“Until the farthermost reaches of space, There is, in the divine form, his presence. Just as the accomplishment of Caṇḍa­mahā­roṣaṇa is described here, So too can the accomplishment of Caṇḍī be gained.”