212 / bahyarupadivisayesv apravrttir morns aoaksuradlndpiyazr mamsacaksurvijnanad'tnam adhyatmani swyatSvalambanenakatpitam sarvabhavadapsanam sunyapratisenadapsanam kwnarikaya eveti / . . . . The non-engagement in the sense objects of external form, etc., by way of the sense bases of fleshly eye, etc., belongs inwardly to the perceptions based on the fleshly eye, etc. The non-discursive looking at all natures by depending on voidness is like the looking at the void prognostic by a young lady. Thus .... ~ - o-9 Some pages later, Naro-pa explains his term ppattsew. / pratisenasabdena sadhakaointzto darpanadisu pratibhasamano ^tho ^hidhlyate / tarn adarse darpane ^astujam na oaupadijadadharmatam pasyet / pmtisenavataratantre kila darpanakhadgangusthaprad'lpacandra-supyodakakundanetresv avastusu pratisenavatara uktdh / The expression pratisena is defined as the entity imagined by the performer being reflected in the mirror, etc. (She) sees that in the mirror, (but) does not see the unreal, unconscious nature of the thief, and so on, in the mirror. In the Pratisenavatapatantra — so they say1 -- the entrance of the prognostic (pratisena) is said to be in the unreal mirror, sword, thumb, lamp, moon, sun, water, pot, or eye. Further down on the same page, the reference to a young lady is partially explained; / anena pvatisenadpstantena yogipratyaksam sarvafha svabhavabhavad ajatam / svapne kumarika putropalambhavat siddham / sawa^na jnanam uktam catra samadhirajasutre / yatha kumarl sayanantare 'smin sa putpajatham aa pasyet / jote ^itusta mrte dupmanahsthita tafhopamaj jana[n}tah sawadharman / By that example of pratisena, it is indicated that direct perception by a yogin is not engendered at all from a self-existent nature; and that omniscient knowledge is proven in the manner that a young lady in dream has resort to a son. That is stated in the SamadhipajasutPa as follows: "Just as a young lady sees in sleep the birth of a son; and, when it is born, she is overjoyed; and> when it dies, she is plunged in grief, so also by that illustration, those who know (see) all natures (dharma)." The implication of those passages is that the performer (sadhaka), while deeply involved in a yogin^ perception, manifests onto the mirror the vision which the young lady sees and verbalizes while believing in the reality of the entity in the mirror just as in dream the birth of a son. That a young lady was employed for such a role is made clear in Naro-pa^s other work, the Vajyapadasarasangrahapan^zkay in which I found four mentions of the Tibetan equivalent for the ppatisena, in each case associated with a maiden. In particular, there is the verse: It fulfills the hopes of all sentient beings like the wish-granting jewel (cintamani), just as the young lady of prognostics renders visible the invisible substance.