(195) He who pays homage to those who deserve homage, whether the awakened (Buddha) or their disciples, those who have overcome the host (of evils), and crossed the flood of sorrow, he who pays homage to such as have found deliverance and know no fear, his merit can never be measured by anybody.

(229) But he whom those who discriminate praise continually day after day, as without blemish, wise, rich in knowledge and virtue, who would dare to blame him, like a coin made of gold from the Gambû river? Even the gods praise him, he is praised even by Brahman.

(2) (Aye, he is indeed the greatest ), for that Bendva's evil judge doth cause me to hesitate and ponder (in my earnest course of propagation and reform), a deceiver as he is, (estranged) from the Righteous Order, and receiving from it (not happiness) but many a wound. The bountiful and perfect Piety he has not maintained nor strengthened for this land, nor questions with Thy Good Mind hath he asked (to gain him light), O Lord!

(2) “Honoured of the Worlds! having heard this unprecedented Scripture, faith, clear understanding, and firm resolve to observe its precepts, follow as a natural sequence. If, in future ages, disciples destined to hear this Scripture, likewise believe, understand, and observe its precepts, their merit will incite the highest wonder and praise. And why? Because, the minds of those disciples will have outgrown such arbitrary ideas of phenomena as an entity, a being, a living being, or a personality. And why? Because, the entity is in reality non-entity; and a being, a living being, or a personality, are ideas equally nebulous and hypothetical. Wherefore, discarding every arbitrary idea of phenomena, the wise and wholly enlightened were severally designated Buddha.”

(4) The Lord Buddha addressed Subhuti, saying: “Supposing a man with a body as pretentious as Sumeru, prince among mountains, would you esteem such a body as being great?” Subhuti replied, saying: “Exceedingly great, Honoured of the Worlds! And why? Because, the Lord Buddha referred not to a physical body, but to mental and spiritual concepts of bodies, in which sense a body may be regarded as really Great.”

(58) As on a heap of rubbish cast upon the highway the lily will grow full of sweet perfume and delight, thus the disciple of the truly enlightened Buddha shines forth by his knowledge among those who are like rubbish, among the people that walk in darkness.

(10) Be not attracted towards the dull blue light of the brute-world; be not weak. If thou art attracted, thou wilt fall into the brute -world, wherein stupidity predominates, and suffer the illimitable miseries of slavery and dumbness and stupidness; and it will be a very long time ere thou canst get out. Be not attracted towards it. Put thy faith in the bright, dazzling, five-coloured radiance. Direct thy mind one- pointedly towards the deities, the Knowledge-Holding Conquerors. Think, one-pointedly, thus: 'These Knowledge-Holding Deities, the Heroes, and the DdkinTs have come from the holy paradise realms to receive me; I supplicate them all: up to this day, although the Five Orders of the Buddhas of the Three Times have all exerted the rays of their grace and compassion, yet have I not been rescued by them. Alas, for a being like me! May the Knowledge-Holding Deities not let me go downwards further than this, but hold me with the hook of their compassion, and lead me to the holy paradises.'

(42) O ye Buddhas and Bodhisattvas, let not the might of the method of your compassion be weak towards this one. Catch hold of him with [the hook of] your grace. Let not the sentient being fall under the power of evil karma.

(382) He who, even as a young Bhikshu, applies himself to the doctrine of Buddha, brightens up this world, like the moon when free from clouds.

(3) The Lord Buddha, assenting, said unto Subhuti: “If, in future ages, disciples destined to hear this Scripture, neither become perturbed by its extreme modes of thought, nor alarmed by its lofty sentiments, nor apprehensive about realising its high ideals —these disciples also, by their intrinsic merit, will incite superlative wonder and praise.”

(1) Thine own intellect, which is now voidness, yet not to be regarded as of the voidness of nothingness, but as being the intellect itself, unobstructed, shining, thrilling, and blissful, is the very consciousness, the All-good Buddha.

(2) “Furthermore, Subhuti, numberless ages ago, I recollect that before the advent of Dipankara Buddha, there were myriad Buddhas before whom I served and received religious instruction, my conduct being entirely blameless and without reproach. But, in the ages to come, if a disciple be enabled to rigorously observe and to study the text of this Scripture, the merit thus acquired will so far exceed the measure of my merit in the service of those myriad Buddhas, that it cannot be stated in terms of proportion, nor comprehended by means of any ‘analogy.’”

(190) He who takes refuge with Buddha, the Law, and the Church; he who, with clear understanding, sees the four holy truths:--

(9) He soon becomes righteous and attains eternal peace. Proclaim it boldly, Ο son of Kunti, that My devotee never perishes.

(9) O nobly-born, if thou art one who hath not obtained the select words of the guru, thou wilt have fear of the pure radiances of Wisdom and of the deities thereof. Being thus frightened, thou wilt be attracted towards the impure sangsaric objects. Act not so. Humbly trust in the dazzling pu7re radiances of Wisdom. Frame thy mind to faith, and think, 'The compassionate radiances of Wisdom of the Five Orders of Buddhas have come to take hold of me out of compassion; I take refuge in them.'

(12) O nobly-born, the Great Glorious Buddha-Heruka, dark-brown of colour; with three heads, six hands, and four feet firmly postured; the right [face] being white, the left, red, the central, dark-brown; the body emitting flames of radiance; the nine eyes widely opened, in terrifying gaze; the eyebrows quivering like lightening; the protruding teeth glistening and set over one another; giving vent to sonorous utterances of 'a-la-la' and 'ha-ha', and piercing whistling sounds; the hair of a reddish-yellow colour, standing on end, and emitting radiance; the heads adorned with dried [human] skulls, and the [symbols of the] sun and moon; black serpents and raw [human] heads forming a garland for the body; the first of the right hands holding a wheel, the middle one, a sword, the last one, a battle-axe; the first of the left hands, a bell, the middle one, a skull-bowl, the last one, a ploughshare; his body embraced by the Mother, Buddha-Krotishaurima, her right hand clinging to his neck and her left putting to his mouth a red shell [filled with blood], [making] a palatal sound like a crackling [and] a clashing sound, and a rumbling sound as loud as thunder; [emanating from the two deities] radiant flames of wisdom, blazing from every hair-pore [of the body] and each containing a flaming dorje; [the two deities together thus], standing with [one] leg bent and [the other] straight and tense, on a dais supported by horned eagles, will come froth from within thine own brain and shine vividly upon thee. Fear that not. Be not awed. Know it to be the embodiment of thine own intellect. As it is thine own tutelary deity, be not terrified. Be not afraid, for in reality is it the Bhagavan Vairochana, the Father-Mother. Simultaneously with the recognition, liberation will be obtained: if they be recognized, merging [thyself], in at-one-ment, into the tutelary deity, Buddhahood in the Sambhoga-Kaya will be won.

(1) And now I will proclaim, O ye who are drawing near and seeking to be taught! those animadversions which appertain to Him who knows (all things) whatsoever; the praises which are for Ahura, and the sacrifices (which spring) from the Good Mind, and likewise the benignant meditations inspired by Righteousness. And I pray that propitious results may be seen in the lights.

(12) O Arjuna! Those verily who renounce all actions in Me, think of Me as the only refuge and worship Me with single-minded devotion and Dhyana, to them I become the saviour and quickly lift them up from the ocean of death and ‘samsara’.

(43) When, through intense stupidity, [we are] wandering in the Sangsdra, Along the bright light-path of the Wisdom of Reality, May the Bhagavan Vairochana lead us, May the Mother of Great Space 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. When, through intense illusion, [we are] wandering in the Sangsdra, Along the bright light-path of the abandonment of hallucinatory fear, awe, and terror, May the Bhagavans of the Wrathful Ones lead us, May the bands of the Wrathful Goddesses Rich-in-Space 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.

(6) Be not fond of that dull bluish-yellow light from the human [world]. That is the path of thine accumulated propensities of violent egotism come to receive thee. If thou art attracted by it, thou wilt be born in the human world and have to suffer birth, age, sickness, and death; and thou wilt have no chance of getting out of the quagmire of worldly existence. That is an interruption to obstruct thy path of liberation. Therefore, look not upon it, and abandon egotism, abandon propensities; be not attracted towards it; be not weak. Act so as to trust in that bright dazzling light. Put thine earnest thought, one- pointedly, upon the Bhagavan Ratna-Sambhava; and pray thus: Alas! when wandering in the Sangsara because of the power of violent egotism, on the radiant light-path of the Wisdom of Equality, May [I] be led by the Bhagavan Ratna-Sambhava; May the Divine Mother, She-of-the-Buddha-Eye, be [my] rear-guard; May [I] be led safely across the fearful ambush of the Bardo; And may [I] be placed in the state of the All-Perfect Buddhahood.' By praying thus, with deep humility and faith, thou wilt merge into the heart of the Bhagavan Ratna- Sambhava, the Divine Father-Mother, in halo of rainbow light, and attain Buddhahood in the Sambhoga-Kaya, in the Southern Realm Endowed with Glory.