Listen, O students! The supreme as the shape of the consciousness of Brahman is expressed in the form of four kinds of established temples. The four types are as follows: the first is the Unfragmented-Cosmic Principle-Universal Temple. The second is the Fragmented-Embryonic-Cosmic Principle- Bodily Temple, the third is the Outer-Established Temple of Mental Ritual Worship, and the fourth is the Established-Vision-Meditation-Temple. The first, second, third, and fourth of these four types of temples are present in the diagram that describes the mystery of these temples.

         In number 1 is the whole field of the temple which is the entire form of the body as the entirety of that space which is the outward circular universe, being the temple thoroughfare of the great festival which is the action of creation and the five (physical) elements as the form of the earth. In number 2 is the temple thoroughfare of the great festival that is the action of maintaining, the five sense-faculties, and the part of water. In number 3 is the temple thoroughfare of the great festival that is the action of destruction, the fourfold internal instrument, and the part of fire. In number 4 is the temple thoroughfare of the great festival that is the action of disappearance, the ten vital airs, and the part of air. In number 5 is the temple thoroughfare of the great festival that is the action of blessing, the five states, and the part of aether. In number 6 is the gateway to the temple tower (gopuram) that is the physical phallus, the place of the coil, and the thirteen qualities of passion and so on. In number 7 is the sacrificial altar that is the place of the navel, that which is pure, and the power of the veils. In number 8 is the temple flagstaff that is the place of the heart, that which is impure, and the power of overthrowing (illusion). In number 9 is the seat of Nandi that is the place of the throat, being the five sheaths and fourfold internal instrument of a person. In number 10 is the gate to the inner temple tower, which is the subtle phallus and the place of the tongue, three qualities, and passion without motivation. In number 11 is the gateway to the temple tower that is the phallus of causation, the interior Nandi, and the guardians of the gate, and the place of the nose that is the principle of the knowledge of the three impurities. In number 12 is the gateway to the vestibule tower that is the phallus of great causation, being the place in between the eyes, the place of the fire of gnosis and the peace of the bliss of awakening in dissolution, the channel of gnosis that is the power of being that is the penetrating of self-knowledge. In number 13 is the power of action, the soul of primal sound, the fire of the moon, the portion of cooling, the principle of fixation (niyati), the place of the left eye, and the presence of Subrahmanya. In number 22 is the power of will, the soul of the cosmic drop (bindu), the fire of the sun, the portion of heat, the principle of fragmented power (kalā), the place of the right eye, and the presence of Ganapati. In number 15 is the power of pervasion, the portion of peace, the principle of pure knowledge (śuddha vidyā), the soul of the lesser supreme, the place of the left ear, and the presence of Chandikeshwara. In the southern part of this presence is number 14, the power of absolute enjoyment and the presence of Vishnu. In the northern part is number 16, the power of absolute creation, being the presence of the god Brahma. In the part to the north of this is number 17, the power of absolute acquisition, being the presence of the festival idol. In the number 20 is the power of all gnosis, the soul of fragmented energy, the portion of blessing, the principle of fragmented energy, the place of the right ear, and the presence of Dakshinamurti. To the north of this is number 19, the power of absolute abandonment, and the presence of Bhikshatanamurti. To the north of this is the number 18, absolute knowledge, the power of the gnosis of fragmented energy, and the presence of Saraswati. In the southern part of the presence of Dakshinamurti is number 21, which is the presence of Laksmi, the power of absolute auspiciousness. In number 25 is the power of the absolute witness, the supreme soul, the portion of silence, the principle called the incessant [Śiva] (Sadākhya), the left part of the place of the lotus in the brain, the moving Dance (Tandava) that is the gradual increase of the five actions, and the presence of Parvati. In number 23 is the power of bliss, the soul of the supreme of supremes, the portion consisting of one and the same, the principle of Ishwara, the right part of the place of the lotus in the brain, the five actions, the Dance that is the dissolution of the fluctuations of the five actions, and the presence of Tyageshwar. In number 24 is the power of blessed bliss, the portion of the gnosis of Brahman, the portion of the subtle elements, the place in the center of the brain that is the inherent nature of Brahman, the mystery of the five actions, the Dance of the singular blessed form that is the cosmic absolute of the universe, the presence of the Lord of the Dance. In number 26 is the unfragmented supreme, nature-in-itself, comprised of that which is primal and eternal, the immovable Shakti and Shiva in the form of Brahman, single and united in form, the aperture of Brahman, the place of the absolute end, and the presence of the place that is the root of the Shivalinga. Among the aforementioned 26 numbers, the first seven comprise the portion of appearances, being the circle (maṇḍala) of earth. From 8 to 10 is the portion of cooling, being the circle of water and clouds. From 10 to 11 is the portion of wind and air. From 12 to 22 is the portion of heat and bile, being the circle of fire. From 23 to 26 is the portion of bliss, being the circle of ether that is pure and formless.

Among these four kinds of temples, three kinds of temples can be understood in this way. But how about the mysterious existence inside me of an Outer-Established Temple of Mental Ritual Worship? Think of this Fragmented-Round-Cosmic Principle-Body-Temple as the form of the lingam. Perform ritual worship on that. [Then] think of Shiva's linga as a linga in the form of the Unfragmented-Cosmic Principle-Universal Temple. Using the mind, one can perform consecration, burn incense, light the lamps, food offerings, salutations, worship, hymns, mantra meditation, unity and dissolution, concentration on a single shape, and so on as mental ritual worship, as an inherent nature (svarūpa) meditating on the nature of the mind.  Look and understand one by one the descriptions in the sixth diagram of these twenty-six numbers of the temple of the universe, the temple of the body, the temple of establishing ritual worship, and earthly temples for seeing [deities].