(3) Eager to escape sorrow, men rush into sorrow; from desire of happiness they blindly slay their own happiness, enemies to themselves; they hunger for happiness and suffer manifold pains; whence shall come one so kind as he who can satisfy them with all manner of happiness, allay all their pains, and shatter their delusion — whence such a friend, and whence such a holy deed? He who repays good deed with good deed is praised; what shall be said of the Son of Enlightenment, who does kindness unsought? He who sets a banquet before a few is called a " doer of righteousness," and is honoured by the world, because in his pride he entertains men for half a day with a brief largesse of mere food; but what of him who bestows on a measureless number of creatures a satisfaction of all desires unbounded in time and perishing not when the world of heaven perishes? Such is the Master of the Banquet, the Son of the Conqueror; whosoever sins in his heart against him, saith the Lord, shall abide in hell as many ages as the moments of his sin. But he whose spirit is at peace with them shall thence get abundant fruit; and truly, wrong to the Sons of the Conqueror can be done only by great effort, but kindness towards them is easy. I do homage to the bodies of them in whom has arisen the choice jewel of the Thought, and even the ill-treatment of whom leads to happiness; in these mines of bliss I seek my refuge.

(1) I REJOICE exceedingly in all creatures' good works that end the sorrows of their evil lot; may the sorrowful find happiness! I rejoice in the deliverance of embodied beings from the griefs of life's wanderings, and in the Sonship of Enlightenment, and the Enlightenment that belongs to the Saviours. I rejoice in the Commanders' oceans of Thought, that bring happiness and establish welfare for all creatures. With clasped hands I entreat the perfectly Enlightened Ones who stand in all regions that they kindle the lamp of the Law for them who in their blindness fall into sorrow. With clasped hands I pray the Conquerors who yearn for the Stillness that they abide here for endless seons, lest this world become blind. In reward for all this righteousness that I have won by my works I would fain become a soother of all the sorrows of all creatures. May I be a balm to the sick, their healer and servitor, until sickness come never again; may I quench with rains of food and drink the anguish of hunger and thirst; may I be in the famine of the ages' end their drink and meat; may I become an unfailing store for the poor, and serve them with manifold things for their need. My own being and my pleasures, all my righteousness in the past, present, and future I surrender indifferently, that all creatures may win to their end. The Stillness lies in surrender of all things, and my spirit is fain for the Stillness; if I must surrender all, it is best to give it for fellow-creatures. I yield myself to all living things to deal with me as they list; they may smite or revile me for ever, bestrew me with dust, play with my body, laugh and wanton; I have given them my body, why shall I care? Let them make me do whatever works bring them pleasure; but may never mishap befall any of them by reason of me. If the spirit of any be wroth or pleased with me, may that be ever a cause for them to win all their desires. May all who slander me, or do me hurt, or jeer at me, gain a share in Enlightenment. I would be a protector of the unprotected, a guide of wayfarers, a ship, a dyke, and a bridge for them who seek the further Shore; a lamp for them who need a lamp, a bed for them who need a bed, a slave for all beings who need a slave. I would be a magic gem, a lucky jar, a spell of power, a sovereign balm, a wishing-tree, a cow of plenty, for embodied beings. As the earth and other elements are for the various service of the countless creatures dwelling in the whole of space, so may I in various wise support the whole sphere of life lodged in space, until all be at peace. As the Blessed of old took the Thought of Enlightenment and held fast to the rule for Sons of Enlightenment in the order thereof, so do I frame the Thought of Enlightenment for the weal of the world, and so will I observe these rules in their sequence.

(6) “Subhuti, five hundred incarnations ago, I recollect that as a recluse practising the ordinances of the Kshanti-Paramita, even then I had no such arbitrary ideas as an entity, a being, a living being, or a personality. Therefore, Subhuti, an enlightened disciple ought to discard as being unreal and illusive, every conceivable form of phenomena. In aspiring to supreme spiritual wisdom, the mind ought to be insensible to every sensuous influence, and independent of everything pertaining to sound, odour, taste, touch, or Law. There ought to be cultivated a condition of complete independence of mind; because, if the mind is depending upon any external aid, it is obviously deluded—there is in reality nothing external to depend upon. Therefore, the Lord Buddha declared that in the exercise of charity, the mind of an enlightened disciple ought not to depend upon any form of phenomena. Subhuti, an enlightened disciple desirous to confer benefits upon the whole realm of being, ought thus to be animated in the exercise of charity.”

(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.

(6) The Perfections, Charity, and the rest, are of an ascending order of excellence; he will not forsake a more excellent for another, save in respect of the dyke of virtue. Thus minded, he will be always active for the welfare of others; even a forbidden deed is permitted to him in his kindliness, if he foresees a good result. He will give of his alms to the fallen, the masterless, and the religious, and eat himself but a moderate portion; he will surrender everything but his three robes. He will not for slight purpose afflict his body, which is in the service of the Good Law; for thus it will speedily fulfil the desires of living beings. And therefore he will not cast away his life for one whose spirit of mercy is impure, but only for one whose spirit is like his own; and thus naught is lost....

(3) “Subhuti, the Lord Buddha by his prescience, is perfectly cognisant of all such potential disciples, and for these also there is reserved an immeasurable merit. And why? Because, the minds of these disciples will not revert to such arbitrary concepts of phenomena as an entity, a being, a living being, a personality, qualities or ideas coincident with Law, or existing apart from the idea of Law. And why? Because, assuming the permanency and reality of phenomena, the minds of these disciples would be involved in such distinctive ideas as an entity, a being, a living being, and a personality. Affirming the permanency and reality of qualities or ideas coincident with Law, their minds would inevitably be involved in resolving these same definitions. Postulating the inviolate nature of qualities or ideas which have an existence apart from the Law, there yet remain to be explained these abstruse distinctions—an entity, a being, a living being, and a personality. Therefore, enlightened disciples ought not to affirm the permanency or reality of qualities or ideas coincident with Law, nor postulate as being of an inviolate nature, qualities or ideas having an existence apart from the concept of Law.”