(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.

(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) 'You eat food and see your desire, and whoever thus meditates on that Vaisvânara Self, eats food and sees his desire, and has Vedic glory in his house. 'That, however, are but the feet of the Self, and your feet would have given way, if you had not come to me.'

(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.

(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.”

(2) 'You eat food and see your desire, and whoever thus meditates on that Vaisvânara Self, eats food and sees his desire, and has Vedic glory in his house. 'That, however, is but the trunk of the Self, and your trunk would have perished, if you had not come to me.'

(1) Then he said to Indradyumna Bhâllaveya: 'O Vaiyâghrapadya, whom do you meditate on as the Self?' He replied: 'Air only, venerable king.' He said: 'The Self which you meditate on is the Vaisvânara Self, called Prithagvartman (having various courses). Therefore offerings come to you in various ways, and rows of cars follow you in various ways.

(1) “By this wisdom shall enlightened disciples be enabled to bring into subjection every inordinate desire! Every species of life, whether hatched in the egg, formed in the womb, evolved from spawn, produced by metamorphosis, with or without form or intelligence, possessing or devoid of natural instinct—from these changeful conditions of being, I command you to seek deliverance, in the transcendental concept of Nirvana. Thus, you shall be delivered from an immeasurable, innumerable, and illimitable world of sentient life; but, in reality, there is no world of sentient life from which to seek deliverance. And why? Because, in the minds of enlightened disciples there have ceased to exist such arbitrary concepts of phenomena as an entity, a being, a living being, or a personality.”

(2) 'You eat food, and see your desire (a son, &c.), and whoever thus meditates on that Vaisvânara Self, eats food, sees his desire, and has Vedic glory (arising from study and sacrifice) in his house. That, however, is but the head of the Self, and thus your head would have fallen (in a discussion), if you had not come to me.'

(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?”

(2) 'You eat food and see your desire, and whoever thus meditates on that Vaisvânara Self, eats food and sees his desire, and has Vedic glory in his house. 'That, however, is but the breath of the Self, and your breath would have left you, if you had not come to me.'

(1) The Lord Buddha interrogated Subhuti, saying: “What think you? Is it possible that by means of his physical body, the Lord Buddha may be clearly perceived?” Subhuti replied, saying: “No! Honoured of the Worlds! It is impossible that by means of his physical body, the Lord Buddha may be clearly perceived. And why? Because, what the Lord Buddha referred to as a physical body, is in reality not merely a physical body.” Thereupon the Lord Buddha addressed Subhuti, saying: “Every form or quality of phenomena is transient and illusive. When the mind realises that the phenomena of life are not real phenomena, the Lord Buddha may then be clearly perceived.”

(1) Upon that occasion, the venerable Subhuti, hearing the text of this scripture proclaimed, and profoundly realising its meaning, was moved to tears. Addressing the Lord Buddha, he said: “Thou art of transcendent wisdom, Honoured of the Worlds! The Lord Buddha in expounding this supreme canon of Scripture, surpassed in perspicuity every exposition previously heard by me, since my eyes were privileged to perceive this most excellent wisdom. Honoured of the Worlds! In years to come, if disciples hearing this scripture proclaimed, and having within their minds a pure and holy faith, engender true concepts of the ephemeral nature of phenomena—we ought to realise that the cumulative merit of such disciples will be intrinsic and wonderful. Honoured of the Worlds! The true concept of phenomena is, that these are not essentially phenomena, and hence the Lord Buddha declared that they are merely termed phenomena.”

(4) “Thus, we are enabled to appreciate the significance of those words which the Lord Buddha invariably repeated to his followers: ‘You disciples must realise that the Law which I enunciated, was presented before your minds in the simile of a raft. If the Law—having fulfilled its function in bearing you to the other shore (Nirvana) —with its coincident qualities and ideas must inevitably be abandoned, how much more inevitable must be the abandonment of qualities or ideas which have an existence apart from the Law?’”

(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.

(2) 'You eat food and see your desire, and whoever thus meditates on that Vaisvânara Self, eats food and sees his desire, and has Vedic glory in his house. 'That, however, is but the bladder of the Self, and your bladder would have burst, if you had not come to me.'

(2) Taking fuel in his hand he came again as a pupil to Pragâpati. Pragâpati said to him: 'Maghavat (Indra), as you went away with Virokana, satisfied in your heart, for what purpose did you come back?' He said: 'Sir, as this self (the shadow) is well adorned, when the body is well adorned, well dressed, when the body is well dressed, well cleaned, if the body is well cleaned, that self will also be blind, if the body is blind, lame, if the body is lame, crippled, if the body is crippled, and will perish in fact as soon as the body perishes. Therefore I see no good in this (doctrine).'

(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.

(1) The Lord Buddha addressed Subhuti, saying: “What think you? Can the Lord Buddha be perceived by means of his perfect material body?” Subhuti replied, saying: “Honoured of the Worlds! it is improbable that the Lord Buddha can be perceived by means of his perfect material body. And why? Because, what the Lord Buddha referred to as a ‘perfect material body,’ is not in reality a ‘perfect material body,’ it is merely termed a ‘perfect material body.’”

(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.