"The Lord replied: ‘First there should be the public confession, then they should be taught the ten rules of Virtuous Conduct, then the Vaibhasya teachings and then the Sautrantika, after that the Yogacara and then the Mayamika. Then when they know all mantra-methods, they should start upon Hevajra. The pupil who lays hold with zeal should succeed, there is no doubt.’"

"Imagine that from the seed in your own heart you lead forth a ray, which is shining black in color and of the form of a hook, and by means of this you draw in the Buddhas who are stationed throughout the threefold world. Having worshipped them with the eight goddesses, you should beseech them saying: ‘OM may all the Buddhas consecrate me.’ Then you will be consecrated by those Buddhas who have all assumed the form of Heruka, with the five vessels which symbolize the Five Tathagatas and which contain the five ambrosias. At the time of consecration there will be a shower of flowers and one of saffron; drums will sound; you will be worshipped by Rupavajra and her companions, and Locana and the others will sing vajra-songs. When you have been thus consecrated, the Lord of your Family will appear on your head, and Heruka will be revealed in you."

"The Prajna of sixteen years he clasps within his arms, and from the union of the vajra and bell, the Master’s consecration comes about."

"I have eight faces, four legs, and sixteen arms, and trample the four Maras under foot. Fearful am I to fear itself, with my necklace made of a string of heads, and dancing furiously on a solar disk; Black am I and terrible with a crossed Vajra on my head; My body smeared with ashes, and my mouth sending forth the sound HUM. But my inner nature is tranquil, and holding Nairatmya in loving embrace, I am possessed of tranquil bliss. My front face is black, the one to the right is like white jasmine, the one to the left is red and fearful and the one to the rear is distorted. The remaining faces are like those of bees, and there are twenty-four eyes and so on."

The Mandala is "blazing and brilliant, square with four portals, adorned with garlands and chains and variously colored streamers, equipped with eight columns and vajra-threads, decorated with flowers of different hues, with incense, lamps, and scents, and provided with the eight vessels. These last have branches in them, and their necks are covered with cloth and encircled with the five kinds of gems. To the East one should place the Vessels of Victory. With a fair new thread, well fastened and of right measurement, the master should bind it round, for it represents the chosen divinity."

"She is neither too tall, nor too short, neither quite black nor quite white, but dark like a lotus-leaf. Her breath is sweet, and her sweat has a pleasant smell like that of musk. Her pudenda gives forth a scent from moment to moment like different kinds of lotuses or like sweet aloe wood. She is calm and resolute, pleasant in speech and altogether delightful, with beauteous hair and three wrinkles in the middle of her body. By vulgar men, in fact, she would be classed as first rank."

"The knife (held in her right hand) is there to cut off the six defects and pride and so on, and the skull (held in her left hand) for bringing to an end discriminating thought which would regard existence and non-existence as essentially different. From it one drinks the blood of the Four Maras."

"Concentrate upon the triangle of origination in the midst of space, and then perform this meditation at its center, first the figurative representations of the four elements in their right order—in the due order of appearance of the divinities. The mandala which now arises pure and unblemished from the triangle, consists of two concentric parts, one formed by the eight central petals of the lotus, and the other triangle. At the center one should image a corpse, which is in effect the seat of the fifteen yoginis. Resting on that there should be a lunar disk, upon that the seed-syllable and upon that a solar disk. The conjunction of these two, lunar disk and solar disk, is the great bliss. All has become the moon, and the sun has resolved into Kali, and from this mingling of sun and moon Gauri and her companions are proclaimed to be."

"He should repeat one hundred thousand times the mantra of the central divinity."

"OM DEVA PICU VAJRA HUM HUM HUM PHAT SVAHA" has been given.

"She is fair-featured, wide-eyed, and endowed with youth and beauty. Then with thumb and fourth finger he drops the bindu in the pupil’s mouth."

"There are thirty-two veins that bear Bodhicitta, and flow into the place of great bliss. Among these three veins are the chief, Lalana, Rasana, and Avadhuti. Lalana has the nature of Wisdom and Rasana consists, in the means of the Expedience, and Avadhuti in the middle, free from the notion of subject and object."

"The sacred syllable E, adorned at its center by the syllable VAM, is the abode of all delights, the casket of Buddha-gems. It is there that the four Joys arises, distinguished by the Moments, and from knowledge of these Moments the knowledge of Bliss is consummated in that sound EVAM. So yoginis know that the sound EVAM is attainable through the four Moments."

"In that very act the flavor of sameness should be placed within the pupil’s range. Then having honored and worshipped the Prajna (the Yogini), he should consign her to the pupil saying: ‘O Great Being, take thou the Mudra who will bring you bliss,’ and knowing his pupil to be worthy, free of envy and wrath, he then further commands him: ‘Be ye one, O Vajradhrk.’"

"SRI implies monistic knowledge, HE the voidness of causality, RU the end of discriminating thought, KA its indeterminability."

"You should slay living-beings. You should speak lying words. You should take what is not given. You should frequent others’ wives."

Now to practice singleness of thought is the taking of life, for the thought is the life. To vow to save all men is interpreted as lying-speech. That what is not given is the bliss of woman, and she is your own Nairatmya who is the wife of all others."

"From the contact that comes of the union of Vajra and Lotus, there arises the effect of hardness. The nature of hardness is delusion, and Vairocana is deemed to be delusion. The Bodhicitta is a flow and this flow is deemed as water. The nature of water is wrath and this wrath is Aksobhya. From the rubbing together of two things fire always arises. From heat arises passion and this passion is Amitabha. The Bodhicitta in the lotus has the nature of air. From air arises envy, and envy is Amoghasiddhi. The blood is bliss and passion and the nature of bliss is space. From space arises malignity and malignity is Ratnasambhava. Yet they all arise from the one clan of perfect joy."

"With the very poison, a little of which would kill any other being, a man who understands poison would dispel another poison. Just as a man who suffers with flatulence is given beans to eat, so that wind may overcome wind in the way of a homeopathic cure, so existence is purified by existence in the countering of discursive thought by its own kind. Just as water entered in the ear is drawn out again by water, so also the notion of existing things is purified by appearances. Just as those who have been burned by fire must suffer again by fire, so those who have been burned by the fire of passion must suffer the fire of passion. Those things by which men of evil conduct are bound, others turn into means and gain thereby release from the bonds of existence. By passion the world is bound, by passion too it is released, but by the heretical Buddhists this practice of reversals is not know."

"Whatever man or woman has a nine-pointed vajra on the lower joint of the fourth finger, belongs to Aksobhya’s family, which is the highest. For Vairocana’s there would be a wheel, for Amitabha’s a lotus, for Ratnasarnbhava’s a gem and for Amoghasiddhi’s a sword."

"In a garden or in a lonely spot or in a Bodhisattva’s house or in the center of the mandala-hall (Temple in which the rite is performed.)"

"The fourteenth and the eighth days in the dark fortnight."

"From Joy there is some bliss, from Perfect Joy yet more, From the Joy of Cessation comes a passionless state. The Joy of the Innate is finality. The first comes by desire for contact, the second by desire for bliss, the third from the passing of passion, and by this means the fourth is realized. Perfect Joy may be called Samsara, and Nirvana, the Joy of Cessation, with plain Joy as a middle state. But the Innate is free of all three; for there is found neither passion nor absence of passion, nor yet middle state."

"The first Joy is found in variety, Perfect Joy in Development, the Joy of Cessation in Consummation and the Joy of the Innate in Blank."

"Nothing is mentally produced in the highest bliss, and no one produces it. There is no bodily form, neither object nor subject, neither flesh nor blood, neither dung nor urine, no sickness, no delusion, no purification, no passion, no wrath, no envy, no malignity, no conceit of self, no visible object, nothing mentally produced and no producer, no friend is there, no enemy, calm is the Innate and undifferentiated."

"At first it appears as cloud, but with realization arisen it appears as maya; then it suddenly appears as sleep with no distinction between sleep and the waking state. The yogin of the Great Symbol gains fulfillment in that which is no fulfillment, for its characteristic is the very absence of any characteristic."

"When the pupil has now reached the moment of Perfect Joy which is free from all notions of diversity the master should say: ‘O Great Being, hold thou to the great bliss. Until the time of enlightenment, O Vajradhrk, serve thou the cause of beings.’ Thus should speak the Adamantine Lord as he sees his pupil overwhelmed in compassion. This is the great knowledge that exists in all phenomenal forms, dual by nature and yet free of duality, the Lord whose essence is both existence and non-existence. He abides pervading all things, moving or motionless, for he manifests himself in these illusive forms."

"So in truth there is neither destruction nor origination. Having dissolved away, it has come to its end, and since there can now be no dissolution, neither is there destruction. The yogin conceives of the diversity of existence as the Process of Emanation, and realizing the dream-like nature of this diversity, he renders it undiversified by means of its diversity. Like a dream, like a mirage, like the "intermediate state," so the Mandala appears from continuous application to the practice. The great bliss, such as one knows it in the consecrations of the Great Symbol (that is to say the fourth consecration) of that Mandala is the full and efficacious expression, for nowhere else does it have its origin. This bliss is black and yellow, red and white, dark green, dark blue, all things moving or unmoving. This bliss is Wisdom, this bliss is Means (expedience), and likewise it is their union. It is existence, it is non-existence and it is Vajrasattva."