(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.

(1) Then he said to Gana Sârkarâkshya: 'Whom do you meditate on as the Self?' He replied: 'Ether only, venerable king.' He said: 'The Self which you meditate on is the Vaisvânara Self, called Bahula (full). Therefore you are full of offspring and wealth.

(5) Contented became the spirit Gôsûrvan, and assented thus: 'I will nourish the creatures;' that is, she became again consenting to a worldly creation in the world.

(43) When, through intense pride, [we are] wandering in the Sangsara, Along the bright light-path of the Wisdom of Equality, May the Bhagavan Ratna-Sambhava lead us, May the Mother, She-of-the-Buddha-Eye, 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.

(4) As it approached the hour for the morning meal, Lord Buddha, Honoured of the Worlds, attired himself in a mendicant’s robe, and bearing an alms-bowl in his hands, walked towards the great city of Shravasti, which he entered to beg for food. Within the city he proceeded from door to door, and received such donations as the good people severally bestowed. Concluding this religious exercise, the Lord Buddha returned to the grove of Jeta, and partook of the frugal meal received as alms. Thereafter he divested himself of his mendicant’s robe, laid aside the venerated alms-bowl, bathed his sacred feet, and accepted the honoured seat reserved for him by his disciples.

(1) Upon that occasion, the venerable Subhuti occupied a place in the midst of the assembly. Rising from his seat, with cloak arranged in such manner that his right shoulder was disclosed, Subhuti knelt upon his right knee, then pressing together the palms of his hands, he respectfully raised them towards Lord Buddha, saying: “Thou art of transcendent wisdom, Honoured of the Worlds! With wonderful solicitude, Thou dost preserve in the faith, and instruct in the Law, this illustrious assembly of enlightened disciples. Honoured of the Worlds! if a good disciple, whether man or woman, seeks to obtain supreme spiritual wisdom, what immutable Law shall sustain the mind of that disciple, and bring into subjection every inordinate desire?”

(43) When, through violent anger, [we are] wandering in the Sangsara, Along the bright light-path of the Mirror-like Wisdom, May the Bhagavan Vajra-Sattva lead us, May the Mother Mamakl 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.

(3) She said: 'Venerable Brahmans, you may think it a great thing if you escape from this man with [merely] making a bow. Not one of you will surpass him in discussions about Brahma/ Thereupon [Gargi] Vacaknavl held her peace.

(5) Thereupon the setting-face-to-face is, calling the deceased by name, thus: O nobly-born, listen undistractedly. On the Second Day the pure form of water will shine as a white light. At that time, from the deep blue Eastern Realm of Pre-eminent Happiness, the Bhagavan Akshobhya [as] Vajra-Sattva, blue in colour, holding in his hand a five-pronged dorje, seated upon an elephant-throne, and embraced by the Mother MamakI, will appear to thee, attended by the Bodhisattvas Kshitigarbha and Maitreya, with the female Bodhisattvas, Lasema and Pushpema. These six Bodhic deities will appear to thee.

(3) When the Lord Buddha concluded his enunciation of this Scripture, the venerable Subhuti, the monks, nuns, lay-brethren and sisters, all mortals, and the whole realm of spiritual beings, rejoiced exceedingly, and consecrated to its practice, they received it and departed.

(2) Arrived I saw me where a wondrous thing Drew to itself my sight; and therefore she From whom no care of mine could be concealed, Towards me turning, blithe as beautiful, Said unto me: "Fix gratefully thy mind On God, who unto the first star has brought us." It seemed to me a cloud encompassed us, Luminous, dense, consolidate and bright As adamant on which the sun is striking. Into itself did the eternal pearl Receive us, even as water doth receive A ray of light, remaining still unbroken. If I was body, (and we here conceive not How one dimension tolerates another, Which needs must be if body enter body,) More the desire should be enkindled in us That essence to behold, wherein is seen How God and our own nature were united. There will be seen what we receive by faith, Not demonstrated, but self-evident In guise of the first truth that man believes. I made reply: "Madonna, as devoutly As most I can do I give thanks to Him Who has removed me from the mortal world.

(15) Yet, though set face-to-face thus, if, through power of evil propensities, terror and awe being produced, not recognizing them to be tutelary deities, one flee from them, then, on the Eleventh Day, the blood- drinking Lotus Order will come to receive one. Thereupon the setting-face-to-face is, calling the deceased by name, thus: O nobly-born, on the Eleventh Day, the blood-drinking [deity] of the Lotus Order, called the Bhagavan Padma-Heruka, of reddish-black colour; [having] three faces, six hands, and four feet firmly postured, the right[face] white, the left, blue, the central, darkish red; in the first of the right of the six hands holding a lotus, in the middle [one], a trident-staff, in the last, a club; in the first of the left [hands], a bell, in the middle [one], a skull-bowl filled with blood, in the last, a small drum; his body embraced by the Mother Padma-Krotishaurima, her right hand clinging to his neck, her left offering to his mouth a red shell [filled with blood]; the Father and Mother in union; will issue from the western quarter of thy brain and come to shine upon thee. Fear that not. Be not terrified. Be not awed. Rejoice. Recognize [them] to be the product of thine own intellect; as [they are] thine own tutelary deity, be not afraid. In reality they are the Father -Mother Bhagavan Amitabha. Believe in them. Concomitantly with recognition, liberation will come. Through such acknowledging, recognizing them to be tutelary deities, in at-one-ment thou wilt merge [into them], and obtain Buddhahood.

(1) Then he said to Auddâlaka Âruni: 'O Gautama, whom do you meditate on as the Self?' He replied: 'The earth only, venerable king.' He said: 'The Self which you meditate on is the Vaisvânara Self, called Pratishthâ (firm rest). Therefore you stand firm with offspring and cattle.

On account of this it is said concerning her that she said, I am part of my mother, and I am the mother. I am the wife, I am the virgin. I am pregnant. I am the midwife. I am the one who comforts during labor pains. My husband produced me, and I am his mother, and he is my father and my lord. He is my potency; what he desires he speaks with reason. I am becoming, but I have borne a lordly man. Now these things were revealed by the will of Sabaoth and his Christ to the souls who will come to the fashioned bodies of the authorities. Concerning these the holy voice said, “Multiply and flourish to rule over all the creatures.” And these are the ones who are taken captive by the chief creator according to their destinies, and thus they were locked in the prisons of the fashioned bodies until the consummation of the age.

(3) And this, indeed, is not absent from any one, who through aptitude is capable of being united to it. But this divine illumination is immediately present, and uses the prophetess as an instrument; she neither being any longer mistress of herself, nor capable of attending to what she says, nor perceiving where she is. Hence, after prediction, she is scarcely able to recover herself. And before she drinks the water, she abstains from food for a whole day and night; and retiring to certain sacred places, inaccessible to the multitude, begins to receive in them the enthusiastic energy. Through her departure, therefore, and separation from human concerns, she renders herself pure, and by this means adapted to the reception of divinity: and from hence she possesses the inspiration of the God, shining into the pure seat of her soul, becomes full of an unrestrained afflatus, and receives the divine presence in a perfect manner, and without any impediment.

(1) Upon that occasion, the venerable Subhuti addressed the Lord Buddha, saying: “Honoured of the Worlds! if a good disciple, whether man or woman, having desired to attain to supreme spiritual wisdom, what immutable Law shall support the mind of that disciple, and bring into subjection every inordinate desire?”

(6) The two Bodhisattvas, Akasha-Barbha and Samanta-Bhadra, attended by the two female Bodhisattvas, Mahlaima and Dhupema — in all, six Bodhic forms — will come to shine from amidst a rainbow halo of light. The aggregate of touch in its primal form, as the yellow light of the Wisdom of Equality, dazzlingly yellow, glorified with orbs having satellite orbs of radiance, so clear and bright that the eye can scarcely look upon it, will strike against thee. Side by side with it, the dull bluish-yellow light from the human [world] will also strike against thy heart, along with the Wisdom light.

(4) And Pragâpati, looking after them, said: 'They both go away without having perceived and without having known the Self, and whoever of these two , whether Devas or Asuras, will follow this doctrine (upanishad), will perish.' Now Virokana, satisfied in his heart, went to the Asuras and preached that doctrine to them, that the self (the body) alone is to be worshipped, that the self (the body) alone is to be served, and that he who worships the self and serves the self, gains both worlds, this and the next.

(2) The Lord Buddha again enquired of Subhuti, saying: “What think you? May a Sakridagami (who is subject only to one more reincarnation) thus muse within himself, ‘I have obtained the fruits consonant with the merit of a Sakridagami’?” Subhuti replied, saying: “No! Honoured of the Worlds! And why? Because, Sakridagami is merely a descriptive title denoting ‘only one more reincarnation’; but in reality there is no such condition as ‘only one more reincarnation,’ hence Sakridagami is merely a descriptive title.”

(1) Then he said to Satyayagña Paulushi: 'O Prâkînayogya, whom do you meditate on as the Self?' He replied: 'The sun only, venerable king.' He said: 'The Self which you meditate on is the Vaisvânara Self, called Visvarûpa (multiform). Therefore much and manifold wealth is seen in your house.