(1) 2. And it is also the Sama-Veda. The Chant (saman\ verily, is speech. It is sa (she) and ama (he). That is the origin of the word sdman. Or because it is equal (sama) to a gnat, equal to a fly, equal to an elephant, equal to these three worlds, equal to this uni- verse, therefore, indeed; it is the Sama-Veda. He obtains intimate union with the Saman, he wins its world who knows thus that Saman.

(42) Fourth, the never-receding Dharma of the six paramitas is always expounded in it; Fifth, the most melodious heavenly music intoning countless Dharma doors (to enlightenment) is heard in it;

(18) When wandering alone, separated from dear friends, When the void forms of one's own thoughts are shining here, May the Buddhas, exerting the force of their grace, Cause not to come the fear, awe, and terror in the Bardo. When the five bright Wisdom-Lights are shining here, May recognition come without dread and without awe; When the divine bodies of the Peaceful and the Wrathful are shining here; May the assurance of fearlessness be obtained and the Bardo be recognized. When, by the power of evil karma, misery is being tasted, May the tutelary deities dissipate the misery; When the natural sound of Reality is reverberating [like] a thousand thunders, May they be transmuted into the sounds of the Six Syllables. When unprotected, karma having to be followed here, I beseech the Gracious Compassionate [One] to protect me; When suffering miseries of karmic propensities here, May the blissfulness of the Clear Light dawn; May the Five Elements not rise up as enemies; But may I behold the realms of the Five Orders of the Enlightened Ones.' Thus, in earnest faith and humility, offer up the prayer; whereby all fears will vanish and Buddhahood in the Sambhoga-Kaya will undoubtedly be won: important is this. Being undistracted, repeat it in that manner, three of [even] seven times.

(1) Likewise of that Breath, water is the body. Its light- form is yon moon. As far as Breath extends, so far extends water, so far yon moon. These are all alike, all infinite. Verily he who worships them as finite wins a finite world. Likewise he who worships them as infinite wins an infinite world. One's self identified with the sixteenfold Prajapati

(3) When the perceiving consciousness in this meditative is wholly given to illuminating the essential meaning of the object contemplated, and is freed from the sense of separateness and personality, this is contemplation (samadhi).

(8) He who closes all the doors of the senses, confines the mind within the heart, draws the prāna into the head, and engages in the practice of yoga, uttering Om, the single syllable denoting Brahman, and meditates on Me— he who so departs, leaving the body, attains the Supreme Goal.

(10) Of the Sāman hymns I am the Brihat-Sāman, and of metres I am the Gāyatri. Of months I am Mārga-śirsha, and of seasons I am the flowery spring.

(12) Whose five supernatural powers are walking elephants and horses while the Mahayana is his vehicle, which controlled by the one mind, rolls through the eight noble paths. (Thirty-two) distinctive marks dignify his body; while (eighty) excellences add to it their grace. Shamefulness is his raiment, and deep mind his coiffure. The seven riches that he owns are his assets which, used to teach others, earn more dividends. Dedicating all merits (to Buddhahood), his practice of the Dharma has received wins far greater profit. The four dhyanas are his meditation bed, which from pure living originates. Much learning increases wisdom announcing self-awakening. His broth is the flavour of release. The precepts are his perfumed Salve and pure mind is his bath. By killing the culprit klesa is his boldness unsurpassed. By defeating the four demons, he plants his triumphant banner as a bodhimandala.

(8) The seven senses (prâna) also spring from him, the seven lights (acts of sensation), the seven kinds of fuel (objects by which the senses are lighted), the seven sacrifices (results of sensation), these seven worlds (the places of the senses, the worlds determined by the senses) in which the senses move, which rest in the cave (of the heart), and are placed there seven and seven.

(2) In connection herewith there is this verse: — There is a cup with its mouth below and its bottom up. In it is placed every foim of glory. On its rim sit seven seers. Voice as an eighth is united with prayer (brahman}} ' There is a cup having its mouth below and its bottom up J — this is the head, for that is a cup having its mouth below and its bottom up. £ In it is placed every form of glory ' — breaths, verily, are the c every form of glory ' placed in it; thus he says breaths (prdna). ' On its rim sit seven seers' — verily, the breaths are the seers. Thus he says breaths. ' Voice as an eighth is united with prayer — for voice as an eighth is united with prayer,

(43) When, through illusion, I and others are wandering in the Sangsara, Along the bright light-path of undistracted listening, reflection, and meditation, May the Gurus of the Inspired Line lead us, May the bands of Mothers be our rear-guard, May we be saved from the fearful narrow passage-way of the Bardo, May we be placed in the state of the perfect Buddhahood.

(25) Further, Sariputra, a Bodhisattva who has won this inconceivable liberation can use his transcendental powers to appear as a Buddha, or a Pratyeka-buddha, a Sravaka, a sovereign Sakra, Brahma, or a ruler of the world (cakravarti). He can also cause all sound and voices of high, medium and low pitches in the worlds in the ten directions to change into the Buddha’s voice proclaiming (the doctrine of) impermanence, suffering, unreality and absence of ego as well as all Dharmas expounded by all Buddhas in the ten directions, making them heard everywhere.

(4) Praying thus, in intense humble faith, [thou] wilt merge, in halo of rainbow light, into the heart of Vairochana, and obtain Buddhahood in the Sambhoga-Kdya, in the Central Realm of the Densely- Packed.

(32) In conclusion, you are asked to once more consider the Seventh Aphorism: "The Soul of Man is Sevenfold, yet but One in essence: Man's spiritual Unfoldment has as its end the Discovery of Himself beneath the Seven-fold Veil."

(38) Sariputra, I have stayed here for twelve years during which I have never heard the Dharmas of sravakas and pratyeka-buddhas but only the doctrine of great kindness (maitri) and great compassion (karuna) of the Bodhisattvas and the inconceivable Buddha Dharma. Sariputra, in this room there are always eight unusual manifestations:

(13) But if one flee from them, through awe and terror being begotten, then, on the Ninth Day, the blood- drinking [deities] of the Vajra Order will come to receive one. Thereupon, the setting-face-to-face is, calling the deceased by name, thus: O nobly-born, listen undistractedly. [He of the blood-drinking Vajra Order named the Bhagavan Vajra-Heruka, dark-blue in colour; with three faces, six hands, and four feet firmly postured; in the first right hand [holding] a dorje, in the middle [one], a skull-bowl, in the last [one], a battle axe; in the first of the left, a bell, in the middle [one] a skull-bowl, in the last [one], a ploughshare: his body embraced by the Mother Vajra-Krotishaurima, her right [hand] clinging to his neck, her left offering to his mouth a red shell [filled with blood], will issue from the eastern quarter of thy brain and come to shine upon thee. Fear it not. Be not terrified. Be not awed. Know it to be the embodiment of thine own intellect. As it is thine own tutelary deity, be not terrified. In reality [they are] the Bhagavan Vajra-Sattva, the Father and Mother. Believe in them. Recognizing them, liberation will be obtained at once. By so proclaiming [them], knowing them to be tutelary deities, merging [in them] in at-one-ment, Buddhahood will be obtained.

(26) When experiencing miseries, through the power of evil karma, May the tutelary deities dispel the miseries. When the thousand thunders of the Sound of Reality reverberate, May they all be sounds of the Six Syllables. When Karma follows, without there being any protector, May the Compassionate One protect me, I pray.

(44) Seventh, when the Venerable Upasaka thinks of Sakyamuni Buddha, Amitabha Buddha, Aksobhya Buddha, the Buddha of Precious Virtues, the Buddha of Precious Flame, the Buddha of Precious Moonshine, the Buddha of Precious Majesty, the Invincible Buddha, the Buddha of the Lion’s Roar, the Buddha of All-Perfection, and countless other Buddhas in the ten directions, they all come to expound the secrets of the esoteric Buddha Dharma, after which they return to their realms;

(10) Of the great rishis I am Bhrigu, and of words I am the monosyllable “Om.” Of sacrifices I am the sacrifice of japa; of immovable things I am the Himālaya.

(3) O nobly-born, if thou dost not now recognize thine own thought-forms, whatever of meditation or of devotions thou mayst have performed while in the human world — if thou hast not met with this present teaching — the lights will daunt thee, the sounds will awe thee, and the rays will terrify thee. Shouldst thou not know this all-important key to the teachings — not being able to recognize the sounds, lights, and rays — thou wilt have to wander in the Sangsara.