[Assuming that the deceased is karmically bound—as the average departed one is—to pass through the forty—nine days of the Bardo existence, despite the very frequent settings—face—to—face, the daily trials and dangers which he must meet and attempt to triumph over, during the first seven days, wherein dawn the Peaceful Deities, are next explained to him in detail; the first day, judging from the text, being reckoned from the time in which normally he would be expected to wake up to the fact that he is dead and on the way back to rebirth, or about three and one—half to four days after death.]
O nobly—born, thou hast been in a swoon during the last three and one—half days. As soon as thou art recovered from this swoon, thou wilt have the thought, ‘What hath happened!’
Act so that thou wilt recognize the Bardo. At that time, all the Sangsāra will be in revolution ;1 and the phenomenal appearances that thou wilt see then will be the radiances and deities.2 The whole heavens will appear deep blue.
Then, from the Central Realm, called the Spreading Forth of the Seed,3 the Bhagavān Vairochana,4 white in colour, and seated upon a lion—throne, bearing an eight—spoked wheel in his hand, and embraced by the Mother of the Space of Heaven,1 will manifest himself to thee.
It is the aggregate of matter resolved into its primordial state which is the blue light.2
The Wisdom of the Dharma—Dhåtu, blue in colour, shining, transparent, glorious, dazzling, from the heart of Vairochana as the Father—Mother, ‘1 will shoot forth and strike against thce with a light so radiant that thou wilt scarcely be able to look at it.
Along with it, there will also shine a dull white light from the devas which will strike against thee in thy front.
Thereupon, because of the power of bad karma, the glorious blue light of the Wisdom of the Dharma—Dhåtu will produce in thee fear and terror, and thou wilt [wish to] flee from it. Thou wilt beget a fondness for the dull white light of the devas.
At this stage, thou must not be awed by the divine blue light which will appear shining, dazzling, and glorious; and be not startled by it. That is the light of the Tathāgata4called the Light of the Wisdom of the Dharma—Dkātu. Put thy faith in it, believe in it firmly, and pray unto it, thinking in thy mind that it is the light proceeding from the heart of the Bhagavān Vairochana coming to receive thee while in the dangerous ambuscade of the Bardo. That light is the light of the grace of Vairochana.
Be not fond of the dull white light of the devas Be not attached [to it]; be not weak. If thou be attached to it, thou wilt wander into the abodes of the devds and be drawn into the whirl of the Six Lokas. That is an interruption to obstruct thee on the Path of Liberation. Look not at it. Look at the bright blue light in deep faith. Put thy whole thought earnestly upon Vairochana and repeat after me this prayer:
‘Alas! when wandering in the Sangsāra, because of intense stupidity,
On the radiant light—path of the Dhartna—Dhātu Wisdom May [I] be led by the Bhagavān Vairochana, May the Divine Mother of Infinite Space be [my] rearguard ; May [I] be led safely across the fearful ambush of the Bardo;
May [I] be placed in the state of the All—Perfect Buddha—hood.’2
Praying thus, in intense humble faith, [thou] wilt merge, in halo of rainbow light, into the heart of Vairochana, and obtain Buddhahood in the Satnbhoga—Kāya, in the Central Realm of the Densely—Packed.3
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 Akshobhya [as] Vajra—Sattva,1 blue in colour, holding in his hand a five—pronged dorje* seated upon an elephant—throne, and embraced by the Mother Māmakf3, will appear to thee, attended by the Bodhisattvas Kshiti—garbha4 and Maitreya,5 with the female Bodhisattvas, Lasema and Pushpema.6 These six Bodhic deities will appear to thee.
The aggregate of thy principle of consciousness,1 being in its pure form—which is the Mirror—like Wisdom—will shine as a bright, radiant white light, from the heart of Vajra—Sattva, the Father—Mother,2 with such dazzling brilliancy and transparency that thou wilt scarcely be able to look at it, [and] will strike against thee. And a dull, smoke—coloured light from Hell will shine alongside the light of the Mirror—like Wisdom and will [also] strike against thee.
Thereupon, through the power of anger, thou wilt beget fear and be startled at the dazzling white light and wilt [wish to] flee from it; thou wilt beget a feeling of fondness for the dull smoke—coloured light from Hell. Act then so that thou wilt not fear that bright, dazzling, transparent white light. Know it to be Wisdom. Put thy humble and earnest faith in it That is the light of the grace of the Bhagavān Vajra—Sattva. Think, with faith, * I will take refuge in it’; and pray.
That is the Bhagavān Vajra—Sattva coming to receive thee and to save thee from the fear and terror of the Bardo. Believe in it; for it is the hook of the rays of grace of Vajra—Sattva.4
Be not fond of the dull, smoke—coloured light from Hell. That is the path which openeth out to receive thee because of the power of accumulated evil karma from violent anger. If thou be attracted by it, thou wilt fall into the Hell—Worlds; and, falling therein, thou wilt have to endure unbearable misery, whence there is no certain time of getting out. That being an interruption to obstruct thee on the Path of Liberation, look not at it; and avoid anger.4 Be not attracted by it; be not weak. Believe in the dazzling bright white light; [and] putting thy whole heart earnestly upon the Bhagavān Vajra—Sattva, pray thus :
‘Alas! when wandering in the Sangsāra because of the power of violent anger,
On the radiant light—path of the Mirror—like Wisdom,
May [I] be led by the Bhagavān Vajra—Sattva,
May the Divine Mother Māmaki 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.1
Praying thus, in intense humble faith, thou wilt merge, in rainbow light, into the heart of the Bhagavān Vajra—Sattva and obtain Buddhahood in the Sambhoga—Kaya> in the Eastern Realm called Pre—eminently Happy.
Yet, even when set face to face in this way, some persons, because of obscurations from bad karma, and from pride, although the hook of the rays of grace [striketh against them] flee from it. [If one be one of them], then, on the Third Day, the Bhagavān Ratna—Sambhava1 and his accompanying deities, along with the light—path from the human world, will come to receive one simultaneously.
Again, calling the deceased by name, the setting—face—to—face is thus:
O nobly—born, listen undistractedly. On the Third Day the primal form of the element earth will shine forth as a yellow light. At that time, from the Southern Realm Endowed with Glory, the Bhagavān Ratna—Sambhava, yellow in colour, bearing a jewel in his hand, seated upon a horse—throne and embraced by the Divine Mother Sangyay—Chanma,1 will shine upon thee.
The two Bodhisattvas, ākāsha—Garbha3 and Samanta—Bhadra,3 attended by the two female Bodhisattvas, Mahlaima and Dhupema,4—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.
Thereupon, through the power of egotism, thou wilt beget a fear for the dazzling yellow light and wilt [wish to] flee from it. Thou wilt be fondly attracted towards the dull bluish—yellow light from the human [world].
At that time do not fear that bright, dazzling—yellow, transparent light, but know it to be Wisdom ; in that state, keeping thy mind resigned, trust in it earnestly and humbly. If thou knowest it to be the radiance of thine own intellect—although thou exertest not thy humility and faith and prayer to it— the Divine Body and Light will merge into thee inseparably, and thou wilt obtain Buddhahood.
If thou dost not recognize the radiance of thine own intellect, think, with faith,4 It is the radiance of the grace of the Bhagaván Ratna—Sambhava; I will take refuge in it’; and pray. It is the hook of the grace—rays of the Bhagavān Ratna—Sambhava; believe in it.
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 thce. 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 Bhagavān Ratna—Sambhava; and pray thus:
‘Alas! when wandering in the Sangsāra because of the power of violent egotism,
On the radiant light—path of the Wisdom of Equality,
May [I] be led by the Bhagavān 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 Bhagavān Ratna—Sambhava, the Divine Father—Mother, in halo of rainbow light, and attain Buddhahood in the Satnbhoga—Kaya in the Southern Realm Eiidowed with Glory.
By thus being set face to face, however weak the mental faculties may be, there is no doubt of one’s gaining Liberation. Yet, though so often set face to face, there are classes of men who, having created much bad kartna, or having failed in observance of vows, or, their lot [for higher development] being altogether lacking, prove unable to recognize: their obscurations and evil karma from covetousness and miserliness produce awe of the sounds and radiances, and they flee. [If one be of these classes], then, on the Fourth Day, the Bhagavān Amitābha1 and his attendant deities, together with the light—path from the Preta—loka proceeding from miserliness and attachment, will come tö receive one simultaneously.
Again the setting—face—to—face is, calling the deceased by name, thus:
O nobly—born, listen undistractedly. On the Fourth Daythe red light, which is the primal form of the element fire, willshine. At that time, from the Red Western Realm of Happiness,2 the Bhagavān Buddha Amitābha, red in colour, bearinga lotus in his hand, seated upon a peacock—throne and embraced by the Divine Mother Gökarmo,2 will shine upon thee,[together with] the Bodhisattvas Chenrazee* and Jampal,4attended by the female Bodhisattvas Ghirdhima 5 and āloke.5The six bodies of Enlightenment will shine upon thee fromamidst a halo of rainbow light.
The primal form of the aggregate of feelings as the red light of the All—Discriminating Wisdom, glitteringly red, glorified with orbs and satellite orbs, bright, transparent, glorious and dazzling, proceeding from the heart of the Divine Father—Mother Amitābha, will strike against thy heart [so radiantly] that thou wilt scarcely be able to look upon it. Fear it not.
Along with it, a dull red light from the Preta—loka coming side by side with the Light of Wisdom, will also shine upon thee. Act so that thou shalt not be fond of it. Abandon attachment [and] weakness [for it].
At that time, through the influence of intense attachment, thou wilt become terrified by the dazzling red light, and wilt [wish to] flee from it. And thou wilt beget a fondness for that dull red light of the Preta—loka.
At that time, be not afraid of the glorious, dazzling, transparent, radiant red light. Recognizing it as Wisdom, keeping thine intellect in the state of resignation, thou wilt merge [into it] inseparably and attain Buddhahood.
If thou dost not recognize it, think, * It is the rays of the grace of the Bhagavān Amitābha, and I will take refuge in it’; and, trusting humbly in it, pray unto it. That is the hook—rays of the grace of the Bhagavān Amitābha, Trust in it humbly; flee not. Even if thou fleest, it will follow thee inseparably [from thyself]. Fear it not. Be not attracted towards the dull red light of the Preta—loka. That is the light—path proceeding from the accumulations of thine intense attachment [to sangsāric existence] which hath come to receive thee. If thou be attached thereto, thou wilt fall into the World of Unhappy Spirits and suffer unbearable misery from hunger and thirst. Thou wilt have no chance of gaining Liberation [therein].1 That dull red light is an interruption to obstruct thee on the Path of Liberation. Be not attached to it, and abandon habitual propensities. Be not weak. Trust in the bright dazzling red light. In the Bhagavān Amitābha, the Father—Mother, put thy trust one—pointedly and pray thus:
‘Alas! when wandering in the Sangsāra because of the power of intense attachment,
On the radiant light—path of the Discriminating Wisdom
May [I] be led by the Bhagavān Amitābha;
May the Divine Mother, She—of—White—Raiment, be [my] rear—guard;
May [I] be safely led across the dangerous ambush of the Bardo;
And may [I] be placed in the state of the All—Perfect Buddhahood.’
By praying thus, humbly and earnestly, thou wilt merge into the heart of the Divine Father—Mother, the Bhagavān Amitābha, in halo of rainbow—light, and attain Buddhahood in the Sambhoga—Kāya> in the Western Realm named Happy.
It is impossible that one should not be liberated thereby. Yet, though thus set face to face, sentient beings, unable through long association with propensities to abandon propensities, and, through bad karma and jealousy, awe and terror being produced by the sounds and radiances—the hook—rays of grace failing to catch hold of them—wander down also to the Fifth Day. [If one be such a sentient being], thereupon the Bhagavān Amogha—Siddhi,1 with his attendant deities and the light and rays of his grace, will come to receive one. A light proceeding from the Asura—loka, produced by the evil passion of jealousy, will also come to receive one.
The setting—face—to—face at that time is, calling the deceased by name, thus:
O nobly—born, listen undistractedly. On the Fifth Day, the green light of the primal form of the element air will shine upon thee. At that time, from the Green Northern Realm of Successful Performance of Best Actions, the Bhagavān Buddha Amogha—Siddhi, green in colour, bearing a crosscd—dorje in hand,1 seated upon a sky—traversing Harpy—throne,2 embraced by the Divine Mother, the Faithful Dölma,3 will shine upon thee, with his attendants,—the two Bodhisattvas Chag—na—Dorje4 and Dibpanamsel,5 attended by two female Bodhisattvas, Gandhema6 and Nidhema.7 These six Bodhic formsi from amidst a halo of rainbow light, will come to shine.
The primal form of the aggregate of volition, shining as the green light of the All—Performing Wisdom, dazzlingly green, transparent and radiant, glorious and terrifying, beautified with orbs surrounded by satellite orbs of radiance, issuing from the heart of the Divine Father—Mother Amogha—Siddhi, green in colour, will strike against thy heart [so wondrously bright] that thou wilt scarcely be able to look at it. Fear it not. That is the natural power of the wisdom of thine own intellect. Abide in the state of great resignation of impartiality.
Along with it [i. e. the green light of the All—Performing Wisdom], a light of dull green colour from the Asura—loka, produced from the cause of the feeling of jealousy, coming side by side with the Wisdom Rays, will shine upon thee. Meditate upon it with impartiality,—with neither repulsion nor attraction. Be not fond of it: if thou art of low mental capacity, be not fond of it.
Thereupon, through the influence of intense jealousy,1thou wilt be terrified at the dazzling radiance of the green light and wilt [wish to] flee from it; and thou wilt beget a fondness for that dull green light of the Asura—loka. At that time fear not the glorious and transparent, radiant and dazzling green light, but know it to be Wisdom ; and in that state allow thine intellect to rest in resignation. Or else [think], ‘It is the hook—rays of the light of grace of the Bhagavān Amogha—Siddhi, which is the All—Performing Wisdom*. Believe [thus] on it. Flee not from it.
Even though thou shouldst flee from it, it will follow thee inseparably [from thyself]. Fear it not. Be not fond of that dull green light of the Asura—loka. That is the kartnic path of acquired intense jealousy, which hath come to receive thee. If thou art attracted by it, thou wilt fall into the Asura—loka and have to engage in unbearable miseries of quarrelling and warfare.2 [That is an] interruption to obstruct thy path of liberation. Be not attracted by it. Abandon thy propensities. Be not weak. Trust in the dazzling green radiance, and putting thy whole thought one—pointedly upon the Divine Father—Mother, the Bhagavān Amogha—Siddhi, pray thus: ‘Alas! when wandering in the Sangsāra because of the power of intense jealousy,
On the radiant light—path of the All—Performing Wisdom May [I] be led by the Bhagavān Amogha—Siddhi; May the Divine Mother, the Faithful Tāra, be [my] rearguard ; May [I] be led safely across the dangerous ambush of the Bardo ; And may [I] be placed in the state of the All—Perfect Buddhahood.’
By praying thus with intense faith and humility, thou wilt merge into the heart of the Divine Father—Mother, the Bhagavān Amogha—Siddhi, in halo of rainbow light, and attain Buddhahood in the Sambkoga—Kāya in the Northern Realm of Heaped—up Good Deeds.1
Being thus set face to face at various stages, however weak one’s kartnic connexions may be, one should have recognized in one or the other of them ; and where one has recognized in any of them it is impossible not to be liberated. Yet, although set face to face so very often in that manner, one long habituated to strong propensities and lacking in familiarity with, and pure affection for, Wisdom, may be led backwards by the power of one’s own evil inclinations despite these many introductions. The hook—rays of the light of grace may not be able to catch hold of one: one may still wander downwards because of one’s begetting the feeling of awe and terror of the lights and rays.
Thereupon all the Divine Fathers—Mothers of the Five Orders [of Dhyānī Buddhas] with their attendants will come to shine upon one simultaneously. At the same time, the lights proceeding from the Six Lokas will likewise come to shine upon one simultaneously.
The setting—face—to—face for that is, calling the deceased by name, thus:
O nobly—born, until yesterday each of the Five Orders of
THE GREAT MANDALA OF THE PEACEFUL DEITIES
Described on pages xxviii—xxix, 1x8—22, 217—220
THE TIBETAN WHEEL OF THE LAW
Described on page xxxiii
Deities had shone upon thee, one by one; and thou hadst been set face to face, but, owing to the influence of thine evil propensities, thou wert awed and terrified by them and hast remained here till now.
If thou hadst recognized the radiances of the Five Orders of Wisdom to be the emanations from thine own thought—forms, ere this thou wouldst have obtained Buddhahood in the Sambhoga—Kāya) through having been absorbed into the halo of rainbow light in one or another of the Five Orders of Buddhas. But now look on undistractedly. Now the lights of all Five Orders, called the Lights of the Union of Four Wisdoms,1 will come to receive thee. Act so as to know them.
O nobly—born, on this the Sixth Day, the four colours of the primal states of the four elements [water, earth, fire, air] will shine upon thee simultaneously. At that time, from the Central Realm of the Spreading Forth of Seed, the Buddha2Vairochana, the Divine Father—Mather, with the attendant
[deities], will come to shine upon thee. From the Eastern Realm of Pre—eminent Happiness, the Buddha Vajra—Sattva, the Divine Father—Mother, with the attendant [deities] will come to shine upon thee. From the Southern Realm endowed with Glory, the Buddha Ratna—Sambhava, the Divine Father—Mother, with the attendant [deities] will come to shine upon thee, From the Happy Western Realm|1 of Heaped—up Lotuses, the Buddha Amitābha, the Divine Father—Mother, along with the attendant [deities] will come to shine upon thee. From the Northern Realm of Perfected Good Deeds, the Buddha Amogha—Siddhi, the Divine Father—Mother, along with the attendants will come, amidst a halo of rainbow light, to shine upon | thee at this very moment.
O nobly—born, on the outer circle of these five pair of Dhyānl Buddhas, the [four] Door—Keepers, the Wrathful[Ones]: the Victorious One2 the Destroyer of the Lordof Death,3 the Horse—necked King,4 the Urn of Nectar;5 with the four female Door—keepers: the Goad—Bearer,6 theNoose—Bearer,7 the Chain—Bearer,8 and the Bell—Bearer; 9 along with the Buddha of the Devas, named the One of Supreme Power,1 the Buddha of the Asuras named [He of] Strong Texture,2 the Buddha of Mankind, named the Lion of the Shākyas, the Buddha of the brute kingdom, named the Unshakable Lion, the Buddha of the Pre tas, named the One of Flaming Mouth, and the Buddha of the Lower World, named the King of Truth:3—[these], the Eight Father—Mother Door—keepers and the Six Teachers, the Victorious Ones—will come to shine, too.
The All—Good Father, and the All—Good Mother,4 the Great Ancestors of all the Buddhas: Samanta—Bhadra [and Samanta—Bhadrā], the Divine Father and the Divine Mother— these two, also will come to shine.
These forty—two perfectly endowed deities, issuing from within thy heart, being the product of thine own pure love, will come to shine. Know them.
O nobly—born, these realms are not come from somewhere outside [thyself]. They come from within the four divisions of thy heart, which, including its centre, make the five directions. They issue from within there, and shine upon thee. The
adeities, too, are not come from somewhere else: they exist from eternity within the faculties of thine own intellect1Know them to be of that nature.
O nobly—born, the size of all these deities is not large, not small, [but] proportionate. [They have] their ornaments, their colours, their sitting postures, their thrones, and the emblems that each holds.
These deities are formed into groups of five pairs, each group of five being surrounded by a fivefold circle of radiances, the male Bodhisattvas partaking of the nature of the Divine Fathers, and the female Bodhisattvas partaking of the nature of the Divine Mothers. All these divine conclaves will come to shine upon thee in one complete conclave.2 They are thine own tutelary deities.3 Know them to be such.
O nobly—born, from the hearts of the Divine Fathers and Mothers of the Five Orders, the rays of light of the Four Wisdoms united, extremely clear and fine, like the rays of the sun spun into threads, will come and shine upon thee and strike against thy heart.
On that path of radiance there will come to shine glorious orbs of light, blue in colour, emitting rays, the Dkarma—Dhåtu Wisdom [itself], each appearing like an inverted turquoise cup, surrounded by similar orbs, smaller in size, glorious and dazzling, radiant and transparent, each made more glorious with five yet smaller [satellite] orbs dotted round about with five starry spots of light of the same nature, leaving neither the centre nor the borders [of the blue light—path] unglorified by the orbs and the smaller [satellite] orbs.
From the heart of Vajra—Sattva, the white light—path of the Mirror—like Wisdom, white and transparent, glorious and dazzling, glorious and terrifying, made more glorious with orbs surrounded by smaller orbs of transparent and radiant light upon it, each like an inverted mirror, will come to shine.
From the heart of Ratna—Sambhava, the yellow light—path of the Wisdom of Equality, [glorified] with yellow orbs [of radiance], each like an inverted gold cup, surrounded by smaller orbs, and these with yet smaller orbs, will come to shine.
From the heart of Amitābha, the transparent, bright red light—path of the Discriminating Wisdom, upon which are orbs, like inverted coral cups, emitting rays of Wisdom, extremely bright and dazzling, each glorified with five [satellite] orbs of the same nature,—leaving neither the centre nor the borders [of the red light—path] unglorified with orbs and smaller satellite orbs,—will come to shine.
These will come to shine against thy heart simultaneously.1
O nobly—born, all those are the radiances of thine own intellectual faculties come to shine. They have not come from any other place. Be not attracted towards them; be not weak; be not terrified ; but abide in the mood of non— thought—formation.2 In that state all the forms and radiances will merge into thyself, and Buddhahood will be obtained.
The green light—path of the Wisdom of Perfected Actions will not shine upon thee, because the Wisdom—faculty of thine intellect hath not been perfectly developed.
O nobly—born, those are called the Lights of the Four
Wisdoms United, [whence proceeds that] which is called the Inner Path through Vajra—Sattva.1
At that time, thou must remember the teachings of the setting—face—to—face which thou hast had from thy guru. If thou hast remembered the purport of the settings—face—to—face, thou wilt have recognized all these lights which have shone upon thee, as being the reflection of thine own inner light, and, having recognized them as intimate friends, thou wilt have believed in them and have understood [them at] the meeting, as a son understandeth his mother.
And believing in the unchanging nature of the pure and holy Truth, thou wilt have had produced in thee the tranquil—flowing Santādhi] and, having merged into the body of the perfectly evolved intellect, thou wilt have obtained Buddhahood in the Sambhoga—Kāya whence there is no return.
O nobly—born, along with the radiances of Wisdom, the impure illusory lights of the Six Lokas will also come to shine. If it be asked, ‘What are they ?’ [they are] a dull white light from the devas a dull green light from the asuras a dull yellow light from human beings, a dull blue light from the brutes, a dull reddish light from the pretas> and a dull smoke—coloured light from Hell.2 These six thus will come to shine, along with the six radiances of Wisdom ; whereupon, be not afraid of nor be attracted towards any, but allow thyself to rest in the non—thought condition.
If thou art frightened by the pure radiances of Wisdom and attracted by the impure lights of the Six Lokas, then thou wilt assume a body in any of the Six Lokas and suffer sang—sāric miseries; and thou wilt never be emancipated from the Ocean of Sangsāra, wherein thou wilt be whirled round and round and made to taste of the sufferings thereof.
O nobly—born, if thou art one who hath not obtained the select words of the guru, thou wilt have fear of the pure radiances of Wisdom and of the deities thereof. Being thus frightened, thou wilt be attracted towards the impure sangsāric objects. Act not so. Humbly trust in the dazzling pure radiances of Wisdom. Frame thy mind to faith, and think, * The compassionate radiances of Wisdom of the Five Orders of Buddhasl have come to take hola of me out of compassion ; I take refuge in them,’
Not yielding to attraction towards the illusory lights of the Six Lokas but devoting thy whole mind one—pointedly towards the Divine Fathers and Mothers, the Buddhas of the Five Orders, pray thus:
‘Alas! when wandering in the Sangsāra through the power of the five virulent poisons,2
On the bright radiance—path of the Four Wisdoms united, May [I] be led by the Five Victorious Conquerors, May the Five Orders of Divine Mothers be [my] rearguard ; May [I] be rescued from the impure light—paths of the Six Lokas ;
And, being saved from the ambuscades of the dread Bardo, May [I] be placed within the five pure Divine Realms.1
By thus praying, one recognizeth one’s own inner light;3
and, merging one’s self therein, in at—one—ment, Buddhahood is attained : through humble faith, the ordinary devotee cometh to know himself, and obtaineth Liberation; even the most lowly, by the power of the pure prayer, can close the doors of the Six Lokas, and, in understanding the real meaning of the Four Wisdoms united, obtain Buddhahood by the hollow pathway through Vajra—Sattva.1
Thus by being set face to face in that detailed manner, those who are destined to be liberated will come to recognize [the Truth];a thereby many will attain Liberation.
The worst of the worst, [those] of heavy evil karma, having not the least predilection for any religion—and some who have failed in their vows—through the power of karmic illusions, not recognizing, although set face to face [with Truth], will stray downwards.
On the Seventh Day, the Knowledge—Holding Deities, from the holy paradise realms, come to receive one. Simultaneously, the pathway to the brute world, produced by the obscuring passion, stupidity, also cometh to receive one.3 The setting—face—to—face at that time is, calling the deceased by name, thus :
O nobly—born, listen undistractedly. On the Seventh Daythe vari—coloured radiance of the purified propensities will cometo shine. Simultaneously, the Knowledge—Holding Deities,1from the holy paradise realms, will come to receive one.
From the centre of the Circle [or Mandala], enhaloed in radiance of rainbow light, the supreme Knowledge—Holding [Deity], the Lotus Lord of Dance, the Supreme Knowledge—Holder Who Ripens Karmic Fruits, radiant with all the five colours, embraced by the [Divine] Mother, the Red Dakini* [he] holding a crescent knife and a skull [filled] with blood,3dancing and making the mudrā of fascination,4 [with his right hand held] aloft, will come to shine.
To the east of that Circle, the deity called the Earth—Abiding Knowledge—Holder, white of colour, with radiant smiling countenance, embraced by the White Dåkini, the [Divine] Mother, [he] holding a crescent knife and a skull [filled] with blood, dancing and making the mudrā of fascination, [with his right hand held] aloft, will come to shine.
To the south of that Circle, the Knowledge—Holding Deity called [He] Having Power Over Duration of Life, ydlow in colour, smiling and radiant, embraced by the Yellow Dåkinl, the [Divine] Mother, [he] holding a crescent knife and a skull
[filled] with blood, dancing and making the mildra of fascination, [with his right hand held] aloft, will come to shine.
To the west of that Circle, the deity called the Knowledge—Holding Deity of the Great Symbol,1 red of colour, smiling and radiant, embraced by the Red Dākini the [Divine] Mother, [he] holding a crescent—knife and a skull [filled] with blood, dancing and making the mndrā of fascination, [with his right hand held] aloft, will come to shine.
To the north of that Circle, the deity called the Self—Evolved Knowledge—Holder, green of colour, with a half—angry, half—smiling radiant countenance, embraced by the Green Dåkini, the [Divine] Mother, [he] holding a crescent—knife and a skull [filled] with blood, dancing and making the mudrā of fascination, [with his right hand held] aloft, will come to shine.
In the Outer Circle, round about these Knowledge—Holders, innumerable bands of dåkinis, — dåkinis of the eight places of cremation, dåkinis of the four classes, dåkinis of the three abodes, dåkinis of the thirty holy—places and of the twenty—four places of pilgrimage,2—heroes, heroines, celestial warriors, and faith—protecting deities, male and female, each bedecked with the six bone—ornaments, having drums and thigh—bone trumpets, skull—timbrels, banners of gigantic human[—like] hides,3 human—hide canopies, human—hide bannerettes, fumes of human—fat incense, and innumerable [other] kinds of musical instruments, filling [with music] the whole world—systems and causing them to vibrate, to quake and tremble with sounds so mighty as to daze one’s brain, and dancing various measures, will come to receive the faithful and punish the unfaithful.4
O nobly—born, five—coloured radiances, of the Wisdom of the Simultaneously—Born,1 which are the purified propensities, vibrating and dazzling like coloured threads, flashing, radiant, and transparent, glorious and awe—inspiring, will issue from the hearts of the five chief Knowledge—Hold ing Deities and strike against thy heart, so bright that the eye cannot bear to look upon them.
At the same time, a dull blue light from the brute world will come to shine along with the Radiances of Wisdom. Then, through the influence of the illusions of thy propensities, thou wilt feel afraid of the radiance of the five colours; and [wishing to] flee from it, thou wilt feel attracted towards the dull light from the brute—world. Thereupon, be not afraid of that brilliant radiance of five colours, nor terrified ; but know the Wisdom to be thine own.
Within those radiances, the natural sound of the Truth will reverberate like a thousand thunders. The sound will come with a rolling reverberation, [amidst which] will be heard, 1 Slay! Slay!’ and awe—inspiring mantras.21 Fear not. Flee not. Be not terrified. Know them [i. e. these sounds] to be [of] the intellectual faculties of thine own [inner] light.
Be not attracted towards the dull blue light of the brute—world ; be not weak. If thou art attracted, thou wilt fall into the brute—world, wherein stupidity predominates, and suffer the illimitable miseries of slavery and dumbness and stupidness ;* and it will be a very long time ere thou canst get out. Be not attracted towards it. Put thy faith in the bright, dazzling, five—coloured radiance. Direct thy mind one—pointedly towards the deities, the Knowledge—Holding Conquerors. Think, one—pointedly, thus: ‘These Knowledge—Holding Deities, the Heroes, and the Dākinis have come from the holy paradise realms to receive me ; I supplicate them all: up to this day, although the Five Orders of the Buddhas of the Three Times have all exerted the rays of their grace and compassion, yet have I not been rescued by them. Alas, for a being like me! May the Knowledge—Holding Deities not let me go downwards further than this, but hold me with the hook of their compassion, and lead me to the holy paradises.’
Thinking in that manner, one—pointedly, pray thus:
‘O ye Knowledge—Holding Deities, pray hearken unto me ;Lead me on the Path, out of your great love.
When [I am] wandering in the Sangsāra> because of intensified propensities,
On the bright light—path of the Simultaneously—born Wisdom
May the bands of Heroes, the Knowledge—Holders, lead me;
May the bands of the Mothers, the Dākinis, be [my] rearguard ;
May they save me from the fearful ambuscades of the Bardo,
And place me in the pure Paradise Realms.’
Praying thus, in deep faith and humility, there is no doubt that one will be born within the pure Paradise Realms,2 after
being merged, in rainbow—light, into the heart of the Knowledge—Holding Deities.
All the pandit classes, too, coming to recognize at this stage, obtain liberation ; even those of evil propensities being sure to be liberated here.
Here endeth the part of the Great Thodol concerned with the setting—face—to—face of the Peaceful [Deities] of the Clwnyid Bardo and the setting—face—to—face of the Clear Light of the Chikhai Bardo.
Now the manner of the dawning of the Wrathful Deities is to be shown.
In the above Bardo of the Peaceful [Deities] there were seven stages of ambuscade. The setting—face—to—face at each stage should have [caused the deceased] to recognize either at one or another [stage] and to have been liberated.
Multitudes will be liberated by that recognition; [and] although multitudes obtain liberation in that manner, the number of sentient beings being great, evil karma powerful, obscurations dense, propensities of too long standing, the Wheel of Ignorance and Illusion becometh neither exhausted nor accelerated. Although [all be] set face—to—face in such detail, there is a vast preponderance of those who wander downwards unliberated.
Therefore, after the cessation [of the dawning] of the Peaceful and the Knowledge—Holding Deities, who come to welcome one, the fifty—eight flame—enhaloed, wrathful, blood—drinking deities come to dawn, who are only the former Peaceful Deities in changed aspect—according to the place [or psychic—centre of the Bardo—body of the deceased whence they proceed] ; nevertheless, they will not resemble them.1
This is the Bardo of the Wrathful Deities; and, they being influenced by fear, terror, and awe,1 recognition becometh more difficult. The intellect, gaining not in independence, passeth from one fainting state to a round of fainting states. [Yet], if one but recognize a little, it is easier to be liberated [at this stage]. If it be asked why ? [the answer is] : Because of the dawning of the radiances—[which produce] fear, terror, and awe—the intellect is undistractedly alert in one—pointedness; that is why.2
If at this stage one do not meet with this kind of teaching, one’s hearing [of religious lore]—although it be like an ocean [in its vastness]—is of no avail. There are even discipline—holding abbots [or bhikkhus\ and doctors in metaphysical discourses who err at this stage, and, not recognizing, wander into the Sangsāra.
As for the common worldly folk, what need is there to mention them ! By fleeing, through fear, terror, and awe, they fall over the precipices into the unhappy worlds and suffer. But the least of the least of the devotees of the mystic mantrayāna doctrines, as soon as he sees these blood—drinking deities, will recognize them to be his tutelary deities, and the meeting will be like that of human acquaintances. He will trust them; and becoming merged into them, in at—one—ment, will obtain Buddhahood.3
By having meditated on the description of these blood—drinking deities, while in the human world, and by having performed some worship or praise of them; or, at least, by having seen their painted likenesses and their images, upon witnessing the dawning of the deities at this stage, recognition of them will result, and liberation. In this lieth the art.
Again, at the death of those discipline—holding abbots and doctors in metaphysical discourses [who remain uninstructed in these Bardo teachings], however assiduously they may have devoted themselves to religious practices, and however clever they may have been in expounding doctrines while in the human world, there will not come any phenomenal signs such as rainbow—halo [at the funeral—pyre] nor bone—reliques [from the ashes]. This is because when they lived the mystic [or esoteric] doctrines were never held within their heart, and because they had spoken contemptuously of them, and because they were never acquainted [through initiation] with the deities of the mystic [or esoteric] doctrines; thus, when these dawn on the Bardo, they do not recognize them. Suddenly [seeing] what they had never seen before, they view it as inimical; and, an antagonistic feeling being engendered, they pass into the miserable states because of that. Therefore, if the observers of the disciplines, and the metaphysicians, have not in them the practices of the mystic [or esoteric] doctrines, such signs as the rainbow—halo come not, nor are bone—reliques and seed—like bones ever produced [from the bones of their funeral—pyre]:l these are the reasons for it.
The least of the least of mantrayānic [devotees],—who may seem to be of very unrefined manners, unindustrious, untactful, and who may not live in accordance with his vows, and who in every way may be inelegant in his habits, and even unable, perhaps, to carry the practices of his teachings to a successful issue,—let no one feel disrespect for nor doubt him, but pay reverence to the esoteric [or mystic] doctrines [which he holdeth]. By that, alone, one obtaineth liberation at this stage.
Even though the deeds [of one paying such reverence] may not have been very elegant while in the human world, at his death there will come at least one kind of sign, such as rainbow—radiance, bone—images, and bone—reliques. This is because the esoteric [or mystic] doctrines possess great gift—waves.1
[Those of, and] above, the mystic mantrayānic devotees of ordinary [psychic development], who have meditated upon the visualization and perfection processes and practised the essences [or essence mantras\* need not wander down this far on the Chönyid Bardo. As soon as they cease to breathe, they will be led into the pure paradise realms by the Heroes and Heroines and the Knowledge—Holders.3 As a sign of
this, the sky will be cloudless; they will merge into rainbow radiance; there will be sun—showers, sweet scent of incense [in the air], music in the skies, radiances; bone—reliques and images [from their funeral—pyre].
Therefore, to the abbots [or discipline—holders], to the doctors, and to those mystics who have failed in their vows, and to all the common people, this Thödol is indispensable.1But those who have meditated upon the Great Perfection and the Great Symbol2 will recognize the Clear Light at the moment of death; and, obtaining the Dkanna—Kāya, all of them will be such as not to need the reading of this Thödol By recognizing the Clear Light at the moment of death, they also will recognize the visions of the Peaceful and the Wrathful during the Chönyid Bardo, and obtain the Sambhoga—Kāya\ or, recognizing during the Sidpa Bardo, obtain the Nirmāna—Kāya; and, taking birth on the higher planes, will, in the next rebirth, meet with this Doctrine, and then enjoy the continuity of karma?
Therefore, this Thödol is the doctrine by which Buddhahood may be attained without meditation; the doctrine liberating by the hearing [of it] alone; the doctrine which leadeth beings of great evil karma on the Secret Path; the doctrine which produceth differentiation instantaneously [between those who are initiated into it and those who are not]: being the profound doctrine which conferreth Perfect Enlightenment instantaneously. Those sentient beings who have been reached by it cannot go to the unhappy states.
This [doctrine] and the Tahdol [doctrine] *, when joined together being like unto a mándala of gold inset with turquoise, combine them.
Thus, the indispensable nature of the Thödol being shown, there now cometh the setting—face—to—face with the dawning of the Wrathful [Deities] in the Bardo.
Again, calling the deceased by name, [address him] thus:
O nobly—born, listen undistractedly. Not having been able to recognize when the Peaceful [Deities] shone upon thee in the Bardo above, thou hast come wandering thus far. Now, on the Eighth Day, the blood—drinking Wrathful Deities will come to shine. Act so as to recognize them without being distracted.
THE GREAT MANDALA OF THE KNOWLEDGE—HOLDING AND WRATHFUL DEITIES
Described on pages xxix—xxx, 127—8, 217—20
THE DORJE
THE LAM AIC SCEPTRE
Described on page xxxiii
O nobly—born, the Great Glorious Buddha—Hcruka,1 dark—brown of colour; with three heads, six hands, and fourfeet firmly postured; the right [face] being white, the left,red, the central, dark—brown; the body emitting flames ofradiance; the nine eyes widely opened, in terrifying gaze ; theeyebrows quivering like lightning; the protruding teethglistening and set over one another; giving vent to sonorousutterances of ‘a—la—la’ and ‘ha—ha’, and piercing whistlingsounds; 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 serpentsand raw [human] heads forming a garland for the body ; thefirst of the right hands holding a wheel, the middle one, asword, 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—Kroti—shaurima,2 her right hand clinging to his neck and her leftputting to his mouth a red shell [filled with blood], [making]a palatal sound like a crackling [and] a clashing sound, anda rumbling sound as loud as thunder; [emanating from the twodeities] radiant flames of wisdom, blazing from every hair—pore[of the body] and each containing a flaming (forje ; [the twodeities together thus], standing with [one] leg bent and [theother] straight and tense, on a dais supported by hornedeagles,3 will come forth from within thine own brain and shinevividly upon thec. Fear that not Be not awed. Know itto be the embodiment of thine own intellect. As it is thineown tutelary deity, be not terrified. Be not afraid, for inreality it is the Bhagavān Vairochana, the Father—Mother.Simultaneously with the recognition, liberation will be obtained: if they be recognized, merging [thyself], in at—onc—
ment, into the tutelary deity, Buddhahood in the Sambhoga* Kāya will be won.
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 undistractcdly. [He] of the blood—drinking Vajra Order named the Bhaavfui 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 thce. 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 Bhagavfm 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.
Yet, if one do not recognize them, the obscurations of evil deeds being too great, and flee from them through terror and awe, then, on the Tenth Day, the blood—drinking [deities] of the [Precious]—Gem Order will come to receive one. Thereupon the setting—face—to—face is, calling the deceased by name, thus:
O nobly—born, listen. On the Tenth Day, the blood—drinking [deity] of the [Prccious]—Gem Order named Ratna—Heruka, yellow of colour; [having] three faces, six hands, four feet firmly postured ; the right [face] white, the left, red, the central, darkish yellow; enhaloed in flames; in the first of
the six hands holding a gem, in the middle [one], a trident—staff, in the last [one], a baton; in the first of the left [hands], a bell, in the middle [one], a skull—bowl, in the last [one], a trident—staff; his body embraced by the Mother Ratna—Krotishaurima, her right [hand] clinging to his neck, her left offering to his mouth a red shell [filled with blood], will issue from the southern quarter of thy brain and come to shine upon thee. Fear not. Be not terrified. Be not awed. Know them to be the embodiment of thine own intellect. [They] being thine own tutelary deity, be not terrified. In reality [they are] the Father—Mother Bhagavān Ratna—Sambhava. Believe in them. Recognition [of them] and the obtaining of liberation will be simultaneous.
By so proclaiming [them], knowing them to be tutelary deities, merging in them in at—one—ment, Buddhahood will be obtained.
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 Bhagavān 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 blood1, 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 [full of 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 Bhagavān Amitābha. 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.
Despite such setting—face—to—face, being still led backwards by evil propensities, terror and awe arising, it may be that one recognize not and flee. Thereupon, on the Twelfth Day, the blood—drinking deities of the Karmic Order, accompanied by the Kerima, Htamenma, and Wang—chugma,1 will come to receive one. Not recognizing, terror may be produced. Whereupon, the settiftg—face—to—face is, calling the deceased by name, thus :
O nobly—born, on the Twelfth Day, the blood—drinking deityof the Karmic Order, named Karma—Heruka, dark green ofcolour; [having] three faces, six hands, [and] four feet firmlypostured; the right [face] white, the left, red, the middle, darkgreen; majestic [of appearance]; in the first of the right ofthe six hands, holding a sword, 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, in the last, a ploughshare; his body embraced by the Mother Karma—Kroti—
shaurima, her right [hand] clinging to his neck, the left offering to his mouth a red shell; the Father and Mother in union, issuing from the northern quarter of thy brain, will come to shine upon thee. Fear that not. Be not terrified. Be not awed. Recognize them to be the embodiment of thine own intellect. [They] being thine own tutelary deity, be not afraid. In reality they are the Father—Mother Bhagavān Amogha—Siddhi. Believe; and be humble; and be fond [of 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. Through the guru’s select teaching, one cometh to recognize them to be the thought—forms issuing from one’s own intellectual faculties. For instance, a person, upon recognizing a lion—skin [to be a lion—skin], is freed [from fear]; for though it be only a stuffed lion—skin, if one do not know it to be so actually, fear ariseth, but, upon being told by some person that it is a lion—skin only, one is freed from fear. Similarly here, too, when the bands of blood—drinking deities, huge of proportions, with very thick—set limbs, dawn as big as the skies, awe and terror are naturally produced in one. [But] as soon as the setting—face—to—face is heard [one] recognizeth them to be one’s own tutelary deities and one’s own thought—forms. Then, when upon the Mother Clear—Light—which one had been accustomed to formerly—a secondary Clear—Light, the Offspring Clear—Light, is produced, and the Mother and Offspring Clear—Light, coming together like two intimate acquaintances, blend inseparably, and [therefrom] a self—emancipating radiance dawneth upon one, through sclf—enlighten—ment and self—knowledge one is liberated.
If this setting—face—to—face be not obtained, good persons on the Path,1 too, fall back from here and wander into the Sangsāra. Then the Eight Wrathful Ones, the Kcrimas, and the Htamenmas, having various [animal] heads, issue from within
one’s own brain and come to shine upon one’s self. Thereupon the setting—face—to—face is, calling the deceased by name, thus:
O nobly—born, listen undistractedly. On the Thirteenth Day, from the eastern quarter of thy brain, the Eight Kerimas will emanate and come to shine upon thee. Fear that not.
From the east of thy brain, the White Kerima,1 holding a human corpse, as a club, in the right [hand]; in the left, holding a skull—bowl filled with blood, will come to shine upon thée. Fear not.
From the south, the Yellow Tseurima,2 holding a bow and arrow, ready to shoot; from the west, the Red Pramoha,3 holding a makarai~\>a.rmet ; from the north, the Black Petali,5holding a dorje and a blood—filled skull—bowl; from the southeast, the Red Pukkase,6 holding intestines in the right [hand] and [with] the left putting them to her mouth; from the south—west, the Dark—Green Ghasmari,7 the left [hand] holding a blood—filled skull—bowl, [with] the right stirring it with a dorje) and [she then] drinking it with majestic relish; from the north—west, the Yellowish—White Tsandhali,8 tearing asunder a head from a corpse, the right [hand] holding a heart, the left putting the corpse to the mouth and [she then] eating [thereof] ; from the north—east, the Dark—Blue Smasha,9 tearing asunder a head from a corpse and eating [thereof]: these,
the Eight Kerimas of the Abodes [or Eight Directions], also come to shine upon thee, surrounding the Five Blood—drinking Fathers. Yet be not afraid.
O nobly—born, from the Circle outside of them, the Eight Htamenmas of the [eight] regions [of the brain] will come to shine upon thee: from the east, the Dark—Brown Lion—Headed One, the hands crossed on the breast, and in the mouth holding a corpse, and shaking the mane; from the south, the Red Tiger—Headed One, the hands crossed downwards, grinning and showing the fangs and looking on with protruding eyes; from the west, the Black Fox—Headed One, the right [hand] holding a shaving—knife, the left holding an intestine, and [she] eating and licking the blood [therefrom]; from the north, the Dark—Blue Wolf—Headed One, the two hands tearing open a corpse and looking on with protruding eyes; from the south—east, the Yellowish—White Vulture—Headed One, bearing a gigantic [human—shaped] corpse on the shoulder and holding a skeleton in the hand; from the south—west, the Dark—Red Ccmetery—Bird—Headed One, carrying a gigantic corpse on the shoulder; from the north—west, the Black Crow—Headed One, the left [hand] holding a skull—bowl, the right holding a sword, and [she] eating heart and lungs ; from the north—east, the Dark—Blue Owl—Headed One, holding a dorje in the right [hand], and holding a skull—bowl in the left, and eating.
These tight Htamenmas ot the [eight] regions, likewise surrounding the Blood—Drinking Fathers, and issuing from within thy brain, come to shine upon thee. Fear that not. Know them to be the thought—forms of thine own intellectual faculties.
O nobly—born on the Fourteenth Day, the Four Female Door—Keepers, also issuing from within thine own brain, will come to shine upon thee. Again recognize. From the east [quarter] of thy brain will come to shine the White Tiger—Headed Goad—Holding Goddess, bearing a blood—filled skull—bowl in her left [hand]; from the south, the Yellow Sow—Headed Noose—Holding Goddess; from the west, the Red
Lion—Headed Iron—Chain—Holding Goddess; and from the north, the Green Serpent—Headed Bell—Holding Goddess. Thus issue the Four Female Door—Keepers also from within thine own brain and come to shine upon thee; as tutelary deities, recognize them.
O nobly—born, on the outer Circle of these thirty wrathful deities, Herukas, the twenty—eight various—headed mighty goddesses, bearing various weapons, issuing from within thine own brain, will come to shine upon thce. Fear that not. Recognize whatever shineth to be the thought—forms of thine own intellectual faculties. At this vitally important time, recollect the select teachings of the guru.
O nobly—born, [there will dawn] from the east the Dark—Brown Yak—Headed Rakshasa—Goddess, holding a dorje and a skull; and the Reddish—Yellow Serpent—Headed Brahma—Goddess, holding a lotus in her hand ; and the Grccnish—Black Leopard—Headed Great—Goddess, holding a trident in her hand; and the Blue Monkey—Headed Goddess of In—quisitiveness, holding a wheel; and the Red Snow—Bear—Headed Virgin—Goddess, bearing a short spear in the hand; and the White Bear—Headed Indra—Goddcss, holding an intestine—noose in the hand: [these], the Six Yoginls of the East, issuing from within the [eastern quarter of thine own]1 brain, will come to shine upon thee ; | a fear that not.
0nobly—born, from the south [will dawn] the Yellow Bat—Headed Delight—Goddess, holding a shaving—knife in the hand ;and the Red Makara—Headed Peaceful—[Goddcss], holding anurn in the hand; and the Red Scorpion—Headed Amrjtā—Goddcss,holding a lotus in the hand; and the White Kite—Headed Moon—Goddess, | holding a dorje in the hand; and the Dark—GreenFox—Headed Baton—Goddess, flourishing a club in the hand;and the Yellowish—Black Tiger—Headed RākshasT, holdinga blood—filled skull—bowl in the hand : [these] the Six
Yoginls of the South, issuing from within the [southern quarter of thine own] brain, will come to shine upon thee; fear that not.
O nobly—born, from the west [will dawn] the Greenish—Black Vulture—Headed Eater—Goddess, holding a baton in the hand; and the Red Horse—Headed Delight—Goddess, holding a huge trunk of a corpse; and the White Eagle—Headed Mighty—Goddess, holding a club in the hand; and the Yellow Dog—Headed RåkfhasI, holding a dorje in the hand and a shaving—knife and cutting [with this]; and the Red Hoopoo—Headed Desire—Goddess, holding a bow and arrow in the hand aimed; and the Green Stag—Headed Wealth—Guardian Goddess, holding an urn in the hand: [these], the Six Yoginls of the West, issuing from within the [western quarter of thine own] brain, will come to shine upon thee; fear that not.
O nobly—born, from the north [will dawn] the Blue Wolf—Headed Wind—Goddess, waving a pennant in the hand; andthe Red Ibex—Headed Woman—Goddess, holding a pointedstake in the hand ; and the Black Sow—Headed Sow—Goddess,holding a noose of fangs in the hand; and the Red Crow—Headed Thunderbolt—Goddess, holding an infant corpse in thehand; and the Greenish—Black Elephant—Headed Big—NosedGoddess,1 holding in the hand a big corpse and drinking bloodfrom a skull; and the Blue Serpent—Headed Water—Goddess,holding in the hand a serpent noose: [these], the Six Yoginlsof the North, issuing from within [the northern quarter of]thine own brain, will come to shine upon thee; fear that not.
O nobly—born, the Four Yoginls of the Door, issuing from within the brain, will come to shine upon thee: from the east, the Black Cuckoo—Headed Mystic Goddess,9 holding an iron hook in the hand; from the south, the Yellow Goat—Headed Mystic Goddess, holding a noose in the hānd ; from the west, the Red Lion—Headed Mystic Goddess, holding an iron chain
in the hand; and from the north, the Greenish—Black Serpent—Headed Mystic Goddess: [these], the Four Door—Keeping Yoginls, issuing from within the brain, will come to shine upon thee.
Since these Twenty—eight Mighty Goddesses emanate from the bodily powers of Ratna—Sambhava, [He] of the Six Heruka Deities, recognize them,1
O nobly—born, the Peaceful Deities emanate from the Void—ness of the Dharma—Kāya ;2 recognize them. From the Radiance of the Dhartna—Kāya* emanate the Wrathful Deities; recognize them.
At this time when the Fifty—eight Blood—Drinking Deities 4emanating from thine own brain come to shine upon thee, if thou knowest them to be the radiances of thine own intellect, thou wilt merge, in the state of at—one—ment, into the body of the Blood—Drinking Ones there and then, and obtain Buddhahood.
O nobly—born, by not recognizing now, and by fleeing fromthe deities out of fear, again sufferings will come to overpowerthee. If this be not known, fear being begotten of the Blood—Drinking Deities, [one is] awed and terrified and fainteth away:one’s own thought—forms turn into illusory appearances, andone wandereth into the Sangsāra; if one be not awed andterrified, one will not wander into the Sangsāra.
Furthermore, the bodies of the largest of the Peaceful and Wrathful Deities are equal [in vastness] to the limits of the heavens; the intermediate, as big as Mt. Meru ;5 the smallest, equal to eighteen bodies such as thine own body, set one upon another. Be not terrified at that; be not awed. If all existing phenomena shining forth as divine shapes and radiances be recognized to be the emanations of one’s own intellect, Buddhahood will be obtained at that very instant of recognition. The saying, ‘Buddhahood will be obtained in a moment [of time] ‘is that which applieth now. Bearing this in mind, one will obtain Buddhahood by merging, in at—one—ment, into the Radiances and the Kāyas.
O nobly—born, whatever fearful and terrifying visions thou mayst see, recognize them to be thine own thought—forms.
O nobly—born, if thou recognize not, and be frightened,then all the Peaceful Deities will shine forth in the shapeof Mahā—Kāla;1 and all the Wrathful Deities will shine[forth] in the form of Dharma—Rāja, the Lord of Death; *and thine own thought—forms becoming Illusions [or Māras\ thou wilt wander into the Sangsāra.
O nobly—born, if one recognize not one’s own thought—forms, however learned one may be in the Scriptures—both Sütras and Tantras —although practising religion for a ka/pa, one obtaineth not Buddhahood. If one recognize one’s ownthought—forms, by one important art and by one word, Buddhahood is obtained.
If one’s thought—forms be not recognized as soon as one dieth, the shapes of Dharma—Raja, the Lord of Death, will shine forth on the Chönyid Bardo. The largest of the bodies of Dharma—Rāja, the Lord of Death, equalling the heavens [in vastness] ; the intermediate, Mt. Meru ; the smallest, eighteen times one’s own body, will come filling the world—systems. They will come having their upper teeth biting the nether lip; their eyes glassy; their hairs tied up on the top of the head ; big—bellied, narrow—waisted ; holding a [karmic] record—
board1 in the hand; giving utterance from their mouth to sounds of ‘Strike! Slay I’, licking [human] brain, drinking blood, tearing heads from corpses, tearing out [the] hearts: thus will [they] come, filling the worlds.
O nobly—born, when such thought—forms emanate, be thounot afraid, nor terrified; the body which now thou possessestbeing a mental—body of [kartmc] propensities, though slainand chopped [to bits], cannot die. Because thy body is,in reality, one of voidness, thou ncedcst not fear. The[bodies of the] Lord of Death, too, are emanations fromthe radiances of thine own intellect; they are not constitutedof matter; voidness cannot injure voidness. Beyond theemanations of thine own intellectual faculties, externally,the Peaceful and the Wrathful Ones, the Blood—DrinkingOnes, the Various—Headed Ones, the rainbow lights, theterrifying forms of the Lord of Death, exist not in reality:of this, there is no doubt. Thus, knowing this, all the fearand terror is self—dissipated; and, merging in the state ofat—one—ment, Buddhahood is obtained.
If thou recognizest in that manner, exerting thy faith and affection towards the tutelary deities and believing that they have come to receive thee amidst the ambuscades of the Bardo, think,’ [I] take refuge [in them]’; and remember the Precious Trinity, exerting towards them [the Trinity] fondness and faith. Whosoever thine own tutelary deity may be, recollect now; [and] calling him by name, pray thus :
‘[Alas!], wandering am I in the Bardo ; run to my rescue; Uphold me by thy grace, O Precious Tutelary!’
Calling upon the name of thine own guru, pray thus:
‘[Alas!] wandering am I in the Bardo ; rescue me 1 [O] let not thy grace forsake me !’
Have faith in the Blood—Drinking Deities, too, and offer up this prayer:
‘Alas t when [I am] wandering in the Sangsāra, through force of overpowering illusions,
On the light—path of the abandonment of fright, fear, and awe, May the bands of the Bhagavāns, the Peaceful and Wrathful Ones, lead [me];
May the bands of the Wrathful Goddesses Rich in Space be [my] rear—guard,
And save me from the fearful ambuscades of the Barda, And place me in the state of the Perfectly—Enlightened Buddhas.
When wandering alone, separated from dear friends, When the void forms of one’s own thoughts are shining here, May the Buddhas, exerting the force of their grace, Cause not to come the fear, awe, and terror in the Bardo. When the five bright Wisdom—Lights are shining here, May recognition come without dread and without awe; When the divine bodies of the Peaceful and the Wrathful are shining here,
May the assurance of fearlessness be obtained and the Bardo be recognized.
When, by the power of evil karma, misery is being tasted, May the tutelary deities dissipate the misery; When the natural sound of Reality is reverberating [like] a thousand thunders,
May they be transmuted into the sounds of the Six Syllables.1
When unprotected, karma having to be followed here, I beseech the Gracious Compassionate [One]1 to protect me ; When suffering miseries of karmic propensities here, May the blissfulness of the Clear Light dawn; May the Five Elements2 not rise up as enemies; But may I behold the realms of the Five Orders of the Enlightened Ones/
Thus, in earnest faith and humility, offer up the prayer; whereby all fears will vanish and Buddhahood in the Sambhoga—Kāya will undoubtedly be won: important is this. Being un—distracted, repeat it in that manner, three or [even] seven times.
However heavy the evil karma may be and however weak the remaining harina may be, it is not possible that liberation will not be obtained [if one but recognize]. If, nevertheless, despite everything done in these [stages of the Bardo], recognition is still not brought about, then—there being danger of one’s wandering further, into the third Bardo, called the Sidpa Bardo —the setting—face—to—face for that will be shown in detail hereinafter.
