[The Second Day]
But if, notwithstanding this setting-face-to-face, through power of anger or obscuring karma one should be startled at the glorious light and flee, or be overcome by illusions, despite the prayer, on the Second Day, Vajra-Sattva and his attendant deities, as well as one's evil deeds [meriting] Hell, will come to receive one.
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 Bhagavān Akṣḥobhya [as] Vajra-Sattva,[1] blue in colour, holding in his hand a five-pronged dorje,[2] seated upon an elephant-throne, and embraced by the Mother Māmakī,[3] will appear to thee, attended by the Bodhisattvas Kṣḥiti-garbha[4] and Maitreya,[5] with the female Bodhisattvas, Lasema and Pushpema.[6] These six Bodhic deities will appear to thee.
- ↑ Text: Rdorje-sems-dpah Mi-bskyod-pa (pron. Dorje-sems-pa Mi-kyod-pa): Skt. Vajra-Sativa Akṣḥobhya. Akṣḥobhya (the 'Unagitated' or 'Immovable'), the Dhyānī Buddha of the Eastern Direction, here, as throughout the text, appears as Vajra-Sattva ('The Divine Heroic-Minded', or 'Indestructible-Minded'), his Sambhoga-Kāya, or adorned active reflex. Vajrạ-Dhāra ('The Indestructible or Steadfast Holder' [see p. 13]) is, also, a reflex of Akṣḥobhya; and both reflexes are very important deities of the Esoteric School.
- ↑ The dorje is the lāmaic sceptre, a type of the thunderbolt of Indra (Jupiter).
- ↑ This is the Sanskrit form as incorporated in our Tibetan text. Here the Block-Print, evidently in error, contains, in Tibetan, Sangs-rgyas-spyan-ma (pron. Sang-yay Chan-ma), meaning 'She of the Buddha Eye', who, in our manuscript text, comes with Ratna-Sambhava on the Third Day. Māmakī is also one of the 108 names given to Dölma (Skt. Tārā), the national goddess of Tibet. (See p. 1163.) In the Dharma Samgraha it is said that there are four Devīs, namely, Rochanī, Māmakī, Pāndurā, and Tārā.
- ↑ Text: Sahi-snying-po (pron. Sayi-nying-po): Skt. Kṣḥitigarbha: 'Womb (or Matrix) of the Earth.'
- ↑ Text: Byams-pa (pron. Cham-pa): Skt. Maitreya: 'Love'; the Buddha to come, who will reform mankind through the power of divine love.
- ↑ Lasema and Pushpema are corrupt Sanskrit forms incorporated in our manuscript. Their Tibetan equivalents are, respectively, Sgeg-mo-ma (Skt. Lāsyā), meaning 'Belle' (or 'Dallying One'), and Me-tog-ma (Skt. Pushpā), 'She who offers (or holds) Blossoms'. Pushpā, depicted holding a blossom in her hand, is a personification of blossoms. Lāsyā, the Belle, depicted holding a mirror in a coquettish attitude, personifies beauty.
