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+The Tibetan Book of the Dead 
+Or the After-Death Experiences on the Bardo Plane 
+
+English translation by Lama Kazi Dawa-Samdup 
+Compiled and Edited by W. Y. Evans- Wentz 
+E-book by Summum 
+
+Foreword 
+
+This book is the first English language translation of the famous Tibetan death text, The Great 
+Liberation upon Hearing in the Intermediate State. Also known as the Bardo Thodol which means 
+"liberation by hearing on the after death plane" {Bardo: after death plane, Thodol or Thotrol: liberation 
+by hearing), it was originally written in the Tibetan language and is meant to be a guide for those who 
+have died as they transition from their former life to a new destination. 
+
+The work has been traditionally attributed to Padma-Sambhava, an Indian mystic who was said to have 
+introduced Buddhism to Tibet in the 8th century. Legend has it that while visiting Tibet, Padma- 
+Sambhava found it necessary to conceal Sanskrit works he had arranged to be written. The Tibetans of 
+that time were not ready for the spiritual teachings contained therein, so he hid his texts in strange and 
+remote locations, leaving them to be discovered at a later time when their spiritual message could be 
+received by those with an open mind. 
+
+The most famous of those that discovered and revealed Padma-Sambhava's writings was Karma 
+Lingpa who was born around 1350 CE. According to his biography, Karma Lingpa found several 
+hidden texts on top of a mountain in Tibet when he was fifteen years old. Within those texts, he found 
+a collection of teachings entitled The Self-Emergence of the Peaceful and Wrathful Deities from 
+Enlightened Awareness. These teachings contained the texts of the now famous Great Liberation upon 
+Hearing in the Bardo. 
+
+The Tibetan Book of the Dead was first published in 1927 by Oxford University Press, London. Dr. 
+Walter Y. Evans-Wentz coined the title because of parallels he found with the writings of the Egyptian 
+Book of the Dead. The paperback and hardcover editions of the book contain extensive notes by 
+Evans-Wentz about the conclusions he drew from the translation which, some say, were greatly 
+influenced by his involvement with Theosophy and neo-Vedantic Hindu views. A later edition of the 
+book includes commentary by the renowned psychoanalyst, Dr. Carl Jung, whose insightful essay 
+illustrates that this Tibetan text goes beyond a study of Tibetan culture and reaches into a psychology 
+that has great relevance to the western world. 
+
+This e-book, made courtesy of Summum, represents the edited English translation taken from the first 
+edition. Based upon our copyright status research, this edition appears to be in the United States public 
+domain. If you believe this to be incorrect, please contact us with information as to why so that we 
+may review your information and remove this e-book if necessary. 
+
+
+
+1 
+
+
+
+Book I 
+
+
+
+The Chikhai Bardo and the Chonyid Bardo] 
+
+Herein lieth the setting-face-to-face to the reality in the intermediate state: the great deliverance by 
+hearing while on the after-death plane, from 'The Profound Doctrine of the Emancipating of the 
+Consciousness by Meditation Upon the Peaceful and Wrathful Deities' 
+
+
+
+[The Obeisances] 
+
+To the Divine Body of Truth, the Incomprehensible, Bound-less Light; 
+
+To the Divine Body of Perfect Endowment, Who are the Lotus and the Peaceful and the Wrathful 
+Deities; 
+
+To the Lotus-born Incarnation, Padma Sambhava, Who is the Protector of all sentient beings; 
+To the Gurus, the Three Bodies, obeisance. 
+
+
+
+[The Introduction] 
+
+This Great Doctrine of Liberation by Hearing, which conferreth spiritual freedom on devotees of 
+ordinary wit while in the Intermediate State, hath three divisions: the preliminaries, the subject-matter, 
+and the conclusion. 
+
+At first, the preliminaries, The Guide Series, for emancipating beings, should be mastered by practice. 
+
+
+
+[The Transference of the Consciousness-Principle] 
+
+By The Guide, the highest intellects ought most certainly to be liberated; but should they not be 
+liberated, then while in the Intermediate State of the Moments of Death they should practice the 
+Transference, which giveth automatic liberation by one's merely remembering it. 
+
+Devotees of ordinary wit ought most certainly to be freed thereby; but should they not be freed, then, 
+while in the Intermediate State [during the experiencing] of Reality, they should persevere in the 
+listening to this Great Doctrine of Liberation by Hearing. 
+
+Accordingly, the devotee should at first examine the symptoms of death as they gradually appear [in 
+his dying body], following Self-Liberation [by Observing the] Characteristics [of the] Symptoms of 
+Death. Then, when all the symptoms of death are complete [he should] apply the Transference, which 
+conferreth liberation by merely remembering [the process]. 
+
+
+
+2 
+
+
+
+[The Reading of this Thodol] 
+
+
+
+If the Transference hath been effectually employed, there is no need to read this Thodol; but if the 
+Transference hath not been effectually employed, then this Thodol is to be read, correctly and 
+distinctly, near the dead body. 
+
+If there be no corpse, then the bed or the seat to which the deceased had been accustomed should be 
+occupied [by the reader], who ought to expound the power of the Truth. Then, summoning the spirit 
+[of the deceased], imagine it to be present there listening, and read. During this time no relative or fond 
+mate should be allowed to weep or to wail, as such is not good [for the deceased]; so restrain them. 
+
+If the body be present, just when the expiration hath ceased, either a lama [who hath been as a guru to 
+the deceased], or a brother in the Faith whom the deceased trusted, or a friend for whom the deceased 
+had great affection, putting the lips close to the ear [of the body] without actually touching it, should 
+read this Great Thodol. 
+
+
+
+[The Practical Application of this Thodol by the Officiant] 
+
+Now for the explaining of the Thodol itself: 
+
+If thou canst gather together a grand offering, offer it in worship of the Trinity. If such cannot be done, 
+then arrange whatever can be gathered together as objects on which thou canst concentrate thy 
+thoughts and mentally create as illimitable an offering as possible and worship. 
+
+Then the 'Path of Good Wishes Invoking the Aid of the Buddhas and Bodhisattvas' should be recited 
+seven times or thrice. 
+
+After that, the Path of Good Wishes Giving Protection from Fear in the Bardo', and the Path of Good 
+Wishes for Safe Delivery from the Dangerous Pitfalls of the Bardo', it together with the 'Root Words 
+of the Bardo', are to be read distinctly and with the proper intonation. 
+
+Then this Great Thodol is to be read either seven times or thrice, according to the occasion. [First 
+cometh] the setting-face-to-face [to the symptoms of death] as they occur during the moments of death; 
+[second] the application of the great vivid reminder, the setting-face-to-face to Reality while in the 
+Intermediate State; and third, the methods of closing the doors of the womb while in the Intermediate 
+State when seeking rebirth. 
+
+
+
+3 
+
+
+
+The Chikhai Bardo and the Chonyid Bardo 
+
+• The Obeisances 
+
+• The Introduction 
+
+- The Transference of the Consciousness-Principle 
+
+- The Reading Of This Thodol 
+
+- The Practical Application of this Thodol by the Officiant 
+
+• Part I • 
+
+The Bardo of the Moments of Death 
+
+• Instructions on the Symptoms of Death, or the First Stage of the Chikhai Bardo: The 
+Primary Clear Light Seen at the Moment of Death 
+
+• Instructions Concerning the Second Stage of the Chikhai Bardo: The Secondary Clear 
+Light Seen Immediately After Death 
+
+• Part II • 
+
+The Bardo of the Experiencing of Reality 
+
+• Introductory Instructions Concerning the Experiencing of Reality During the Third Stage 
+of the Bardo, Called the Chonyid Bardo, when the Karmic Apparitions Appear 
+
+• The Dawning of the Peaceful Deities, from the First to the Seventh Day 
+
+- The First Day 
+
+- The Second Day 
+
+- The Third Day 
+
+- The Fourth Day 
+
+- The Fifth Day 
+
+- The Sixth Day 
+
+- The Seventh Day 
+
+• The Dawning of the Wrathful Deities, from the Eight to the Fourteenth Day 
+
+- Introduction 
+
+- The Eighth Day 
+
+- The Ninth Day 
+
+- The Tenth Day 
+
+- The Eleventh Day 
+
+- The Twelfth Day 
+
+- The Thirteenth Day 
+
+- The Fourteenth Day 
+
+• The Conclusion, Showing the Fundamental Importance of the Bardo Teachings 
+
+• Book II • 
+The Sidpa Bardo 
+
+• The Obeisances 
+
+• Introductory Verses 
+
+• Part I • 
+The After-Death World 
+
+
+
+4 
+
+
+
+• The Bardo Body: Its Birth and Its Supernormal Faculties 
+
+• Characteristics of Existence in the Intermediate State 
+
+• The Judgement 
+
+• The All-Determining Influence of Thought 
+
+• The Dawning of the Lights of the Six Lokas 
+
+• Part II • 
+The Process of Rebirth 
+
+• The Closing of the Door of the Womb 
+
+- Method of Preventing Entry into a Womb 
+
+- The First Method of Closing the Womb-Door 
+
+- The Second Method of Closing the Womb-Door 
+
+- The Third Method of Closing the Womb-Door 
+
+- The Fourth Method of Closing the Womb-Door 
+
+- The Fifth Method of Closing the Womb-Door 
+
+• The Choosing of the Womb-Door 
+
+- The Premonitory Visions of the Place of Rebirth 
+
+- The Protection Against the Tormenting Furies 
+
+• The Alternative Choosing: Supernormal Birth; or Womb-Birth 
+
+- Supernormal Birth by Transference to a Paradise Realm 
+
+- Womb-Birth: The Return to the Human World 
+
+• The General Conclusion 
+
+• The Appendix • 
+
+I. The Invocation of the Buddhas and Bodhisattvas 
+
+II. 'The Path of Good Wishes for Saving from the Dangerous Narrow Passageway of the 
+Bardo 1 
+
+III. 'The Root Verses of the Six Bardos' 
+
+IV. 'The Path of Good Wishes which Protecteth from Fear in the Bardo' 
+V. The Colophon 
+
+
+
+5 
+
+
+
+Parti 
+
+
+
+[The Bardo of the Moments of Death] 
+
+
+
+[Instructions on the Symptoms of Death, or the First Stage of the Chikhai Bardo: The Primary 
+
+Clear Light Seen at the Moment of Death] 
+
+The first, the setting-face-to-face with the Clear Light, during the Intermediate State of the Moments of 
+Death, is: 
+
+Here [some there may be] who have listened much [to religious instructions] yet not recognized; and 
+[some] who, though recognizing, are, nevertheless, weak in familiarity. But all classes of individuals 
+who have received the practical teachings [called] Guides will, if this be applied to them, be set face to 
+face with the fundamental Clear Light; and, without any Intermediate State, they will obtain the 
+Unborn Dharma-Kaya, by the Great Perpendicular Path. 
+
+The manner of application is: 
+
+It is best if the guru from whom the deceased received guiding instructions can be had; but if the guru 
+cannot be obtained, then a brother of the Faith; or if the latter is also unobtainable, then a learned man 
+of the same Faith; or, should all these be unobtainable, then a person who can read correctly and 
+distinctly ought to read this many times over. Thereby [the deceased] will be put in mind of what he 
+had [previously] heard of the setting-face-to-face and will at once come to recognize that Fundamental 
+Light and undoubtedly obtain Liberation. 
+
+As regards the time for the application [of these instructions]: 
+
+When the expiration bath ceased, the vital-force will have sunk into the nerve-centre of Wisdom and 
+the Knower will be experiencing the Clear Light of the natural condition. Then, the vital-force, being 
+thrown backwards and flying downwards through the right and left nerves, the Intermediate State 
+momentarily dawns. 
+
+The above [directions] should be applied before [the vital-force hath] rushed into the left nerve [after 
+first having traversed the navel nerve-centre]. 
+
+The time [ordinarily necessary for this motion of the vital-force] is as long as the inspiration is still 
+present, or about the time required for eating a meal. 
+
+Then the manner of the application [of the instructions] is: 
+
+When the breathing is about to cease, it is best if the Transference hath been applied efficiently; if [the 
+application] hath been inefficient, then [address the deceased] thus: 
+
+O nobly-born (so and so by name), the time hath now come for thee to seek the Path [in reality]. Thy 
+breathing is about to cease. Thy guru hath set thee face to face before with the Clear Light; and now 
+
+
+
+6 
+
+
+
+thou art about to experience it in its Reality in the Bardo state, wherein all things are like the void and 
+cloudless sky, and the naked, spotless intellect is like unto a transparent vacuum without circumference 
+or centre. At this moment, know thou thyself; and abide in that state. I, too, at this time, am setting thee 
+face to face. 
+
+Having read this, repeat it many times in the ear of the person dying, even before the expiration hath 
+ceased, so as to impress it on the mind [of the dying one]. 
+
+If the expiration is about to cease, turn the dying one over on the right side, which posture is called the 
+'Lying Posture of a Lion'. The throbbing of the arteries [on the right and left side of the throat] is to be 
+pressed. 
+
+If the person dying be disposed to sleep, or if the sleeping state advances, that should be arrested, and 
+the arteries pressed gently but firmly. Thereby the vital-force will not be able to return from the 
+median-nerve and will be sure to pass out through the Brahmanic aperture. Now the real setting-face- 
+to-face is to be applied. 
+
+At this moment, the first [glimpsing] of the Bardo of the Clear Light of Reality, which is the Infallible 
+Mind of the Dharma-Kdya, is experienced by all sentient beings. 
+
+The interval between the cessation of the expiration and the cessation of the inspiration is the time 
+during which the vital-force remaineth in the median-nerve. 
+
+The common people call this the state wherein the consciousness-principle hath fainted away. The 
+duration of this state is uncertain. [It dependeth] upon the constitution, good or bad, and [the state of] 
+the nerves and vital-force. In those who have had even a little practical experience of the firm, tranquil 
+state of dhydna, and in those who have sound nerves, this state continueth for a long time. 
+
+In the setting-face-to-face, the repetition [of the above address to the deceased] is to be persisted in 
+until a yellowish liquid beginneth to appear from the various apertures of the bodily organs [of the 
+deceased]. 
+
+In those who have led an evil life, and in those of unsound nerves, the above state endureth only so 
+long as would take to snap a finger. Again, in some, it endureth as long as the time taken for the eating 
+of a meal. 
+
+In various Tantras it is said that this state of swoon endureth for about three and one -half days. Most 
+other [religious treatises] say for four days; and that this setting-face-to-face with the Clear Light ought 
+to be persevered in [during the whole time]. 
+
+The manner of applying [these directions] is: 
+
+If [when dying] one be by one's own self capable [of diagnosing the symptoms of death], use [of the 
+knowledge] should have been made ere this. If [the dying person be] unable to do so, then either the 
+guru, or a shishya, or a brother in the Faith with whom the one [dying] was very intimate, should be 
+kept at hand, who will vividly impress upon the one [dying] the symptoms [of death] as they appear in 
+due order [repeatedly saying, at first] thus: 
+
+
+
+7 
+
+
+
+Now the symptoms of earth sinking into water are come. 
+
+When all the symptoms [of death] are about to be completed, then enjoin upon [the one dying] this 
+resolution, speaking in a low tone of voice in the ear: 
+
+O nobly-born (or, if it be a priest, O Venerable Sir), let not thy mind be distracted. 
+
+If it be a brother [in the Faith], or some other person, then call him by name, and [say] thus: 
+
+O nobly-born, that which is called death being come to thee now, resolve thus: 'O this now is the hour 
+of death. By taking advantage of this death, I will so act, for the good of all sentient beings, peopling 
+the illimitable expanse of the heavens, as to obtain the Perfect Buddhahood, by resolving on love and 
+compassion towards [them, and by directing my entire effort to] the Sole Perfection.' 
+
+Shaping the thoughts thus, especially at this time when the Dharma-Kaya of Clear Light [in the state] 
+after death can be realized for the benefit of all sentient beings, know that thou art in that state; [and 
+resolve] that thou wilt obtain the best boon of the State of the Great Symbol, in which thou art, [as 
+follows]: 
+
+'Even if I cannot realize it, yet will I know this Bardo, and, mastering the Great Body of Union in 
+Bardo, will appear in whatever [shape] will benefit [all beings] whomsoever: I will serve all sentient 
+beings, infinite in number as are the limits of the sky.' 
+
+Keeping thyself unseparated from this resolution, thou shouldst try to remember whatever devotional 
+practices thou went accustomed to perform during thy lifetime. 
+
+In saying this, the reader shall put his lips close to the ear, and shall repeat it distinctly, clearly 
+impressing it upon the dying person so as to prevent his mind from wandering even for a moment. 
+
+After the expiration hath completely ceased, press the nerve of sleep firmly; and, a lama, or a person 
+higher or more learned than thyself, impress in these words, thus: 
+
+Reverend Sir, now that thou art experiencing the Fundamental Clear Light, try to abide in that state 
+which now thou art experiencing. 
+
+And also in the case of any other person the reader shall set him face-to-face thus: 
+
+O nobly-born (so-and-so), listen. Now thou art experiencing the Radiance of the Clear Light of Pure 
+Reality. Recognize it. O nobly-born, thy present intellect, in real nature void, not formed into anything 
+as regards characteristics or colour, naturally void, is the very Reality, the All-Good. 
+
+Thine own intellect, which is now voidness, yet not to be regarded as of the voidness of nothingness, 
+but as being the intellect itself, unobstructed, shining, thrilling, and blissful, is the very consciousness, 
+the All-good Buddha. 
+
+Thine own consciousness, not formed into anything, in reality void, and the intellect, shining and 
+blissful, — these two, — are inseparable. The union of them is the Dharma-Kaya state of Perfect 
+Enlightenment. 
+
+
+
+8 
+
+
+
+Thine own consciousness, shining, void, and inseparable from the Great Body of Radiance, hath no 
+birth, nor death, and is the Immutable Light — Buddha Amitabha. 
+
+Knowing this is sufficient. Recognizing the voidness of thine own intellect to be Buddhahood, and 
+looking upon it as being thine own consciousness, is to keep thyself in the [state of the] divine mind of 
+the Buddha. 
+
+Repeat this distinctly and clearly three or [even] seven times. That will recall to the mind [of the dying 
+one] the former [i.e. when living] setting-face-to-face by the guru. Secondly, it will cause the naked 
+consciousness to be recognized as the Clear Light; and, thirdly, recognizing one's own self [thus], one 
+becometh permanently united with the Dharma-Kaya and Liberation will be certain. 
+
+[Instructions Concerning the Second Stage of the Chikhai Bardo: The Secondary Clear Light 
+
+Seen Immediately After Death] 
+
+Thus the primary Clear Light is recognized and Liberation attained. But if it be feared that the primary 
+Clear Light hath not been recognized, then [it can certainly be assumed] there is dawning [upon the 
+deceased] that called the secondary Clear Light, which dawneth in somewhat more than a meal-time 
+period after that the expiration hath ceased. 
+
+According to one's good or bad karma, the vital-force floweth down into either the right or left nerve 
+and goeth out through any of the apertures [of the body]. Then cometh a lucid condition of the mind. 
+
+To say that the state [of the primary Clear Light] endureth for a meal-time period [would depend upon] 
+the good or bad condition of the nerves and also whether there hath been previous practice or not [in 
+the setting-face-to-face]. 
+
+When the consciousness-principle getteth outside [the body, it sayeth to itself], Am I dead, or am I not 
+dead ?' It cannot determine. It seeth its relatives and connexions as it had been used to seeing them 
+before. It even heareth the wailings. The terrifying karmic illusions have not yet dawned. Nor have the 
+frightful apparitions or experiences caused by the Lords of Death yet come. 
+
+During this interval, the directions are to be applied [by the lama or reader]: 
+
+There are those [devotees] of the perfected stage and of the visualizing stage. If it be one who was in 
+the perfected stage, then call him thrice by name and repeat over and over again the above instructions 
+of setting-face-to-face with the Clear Light. If it be one who was in the visualizing stage, then read out 
+to him the introductory descriptions and the text of the Meditation on his tutelary deity, and then say, 
+
+O thou of noble-birth, meditate upon thine own tutelary deity. — [Here the deity's name is to be 
+mentioned by the reader.] Do not be distracted. Earnestly concentrate thy mind upon thy tutelary deity. 
+Meditate upon him as if he were the reflection of the moon in water, apparent yet in-existent [in itself]. 
+Meditate upon him as if he were a being with a physical body. 
+
+So saying, [the reader will] impress it. 
+
+If [the deceased be] of the common folk, say, 
+
+
+
+9 
+
+
+
+Meditate upon the Great Compassionate Lord. 
+
+By thus being set-face-to-face even those who would not be expected to recognize the Bardo [unaided] 
+are undoubtedly certain to recognize it. 
+
+Persons who while living had been set face to face [with the Reality] by a guru, yet who have not made 
+themselves familiar with it, will not be able to recognize the Bardo clearly by themselves. Either a 
+guru or a brother in the Faith will have to impress vividly such persons. 
+
+There may be even those who have made themselves familiar with the teachings, yet who, because of 
+the violence of the disease causing death, may be mentally unable to withstand illusions. For such, 
+also, this instruction is absolutely necessary. 
+
+Again [there are those] who, although previously familiar with the teachings, have become liable to 
+pass into the miserable states of existence, owing to breach of vows or failure to perform essential 
+obligations honestly. To them, this [instruction] is indispensable. 
+
+If the first stage of the Bardo path been taken by the forelock, that is best. But if not, by application of 
+this distinct recalling [to the deceased], while in the second stage of the Bardo, his intellect is 
+awakened and attaineth liberation. 
+
+While on the second stage of the Bardo, one's body is of the nature of that called the shining illusory- 
+body. 
+
+Not knowing whether [he be] dead or not, [a state of] lucidity cometh [to the deceased. If the 
+instructions be successfully applied to the deceased while he is in that state, then, by the meeting of the 
+Mother-Reality and the Offspring-Reality, karma controlleth not. Like the sun's rays, for example, 
+dispelling the darkness, the Clear Light on the Path dispelleth the power of karma. 
+
+That which is called the second stage of the Bardo dawneth upon the thought-body. The Knower' 
+hovereth within those places to which its activities had been limited. If at this time this special teaching 
+be applied efficiently, then the purpose will be fulfilled; for the karmic illusions will not have come 
+yet, and, therefore, he [the deceased] cannot be turned hither and thither [from his aim of achieving 
+Enlightenment]. 
+
+
+
+10 
+
+
+
+[The Bardo of the Experiencing of Reality] 
+
+
+
+[Introductory Instructions Concerning the Experiencing of Reality During the Third Stage of the 
+Bardo, Called the Chonyid Bardo, when the Karmic Apparitions Appear] 
+
+But even though the Primary Clear Light be not recognized, the Clear Light of the second Bardo being 
+recognized, Liberation will be attained. If not liberated even by that, then that called the third Bardo or 
+the Chonyid Bardo dawneth. 
+
+In this third stage of the Bardo, the karmic illusions come to shine. It is very important that this Great 
+Setting-face-to-face of the Chonyid Bardo be read: it hath much power and can do much good. 
+
+About this time [the deceased] can see that the share of food is being set aside, that the body is being 
+stripped of its garments, that the place of the sleeping-rug is being swept; can hear all the weeping and 
+wailing of his friends and relatives, and, although he can see them and can hear them calling upon him, 
+they cannot hear him calling upon them, so he goeth away displeased. 
+
+At that time, sounds, lights, and rays — all three — are experienced. These awe, frighten, and terrify, 
+and cause much fatigue. At this moment, this setting-face-to-face with the Bardo [during the 
+experiencing] of Reality is to be applied. Call the deceased by name, and correctly and distinctly 
+explain to him, as follows: 
+
+O nobly-born, listen with full attention, without being distracted: There are six states of Bardo, 
+namely: the natural state of Bardo while in the womb; the Bardo of the dream-state; the Bardo of 
+ecstatic equilibrium, while in deep meditation; the Bardo of the moment of death; the Bardo [during 
+the experiencing] of Reality; the Bardo of the inverse process of sangsaric existence. These are the six. 
+
+O nobly-born, thou wilt experience three Bardos, the Bardo of the moment of death, the Bardo [during 
+the experiencing] of Reality, and the Bardo while seeking rebirth. Of these three, up to yesterday, thou 
+hadst experienced the Bardo of the moment of death. Although the Clear Light of Reality dawned 
+upon thee, thou wert unable to hold on, and so thou hast to wander here. Now henceforth thou art 
+going to experience the [other] two, the Chonyid Bardo and the Sidpa Bardo. 
+
+Thou wilt pay undistracted attention to that with which I am about to set thee face to face, and hold on: 
+
+O nobly-born, that which is called death hath now come. Thou art departing from this world, but thou 
+art not the only one; [death] cometh to all. Do not cling, in fondness and weakness, to this life. Even 
+though thou clingest out of weakness, thou hast not the power to remain here. Thou wilt gain nothing 
+more than wandering in this Sangsara. Be not attached [to this world]; be not weak. Remember the 
+Precious Trinity. 
+
+
+
+11 
+
+
+
+O nobly-born, whatever fear and terror may come to thee in the Chonyid Bardo, forget not these 
+words; and, bearing their meaning at heart, go forwards: in them lieth the vital secret of recognition. 
+
+'Alas! when the Uncertain Experiencing of Reality is dawning upon me here, 
+
+With every thought of fear or terror or awe for all [apparitional appearances] set aside, 
+
+May I recognize whatever [visions] appear, as the reflections of mine own consciousness; 
+
+May I know them to be of the nature of apparitions in the Bardo: 
+
+When at this all-important moment [of opportunity] of achieving a great end, 
+
+May I not fear the bands of Peaceful and Wrathful [Deities], mine own thought-forms.' 
+
+Repeat thou these [verses] clearly, and remembering their significance as thou repeatest them, go 
+forwards, [O nobly-born]. Thereby, whatever visions of awe or terror appear, recognition is certain; 
+and forget not this vital secret art lying therein. 
+
+O nobly-born, when thy body and mind were separating, thou must have experienced a glimpse of the 
+Pure Truth, subtle, sparkling, bright, dazzling, glorious, and radiantly awesome, in appearance like a 
+mirage moving across a landscape in spring-time in one continuous stream of vibrations. Be not 
+daunted thereby, nor terrified, nor awed. That is the radiance of thine own true nature. 
+Recognize it. 
+
+From the midst of that radiance, the natural sound of Reality, reverberating like a thousand thunders 
+simultaneously sounding, will come. That is the natural sound of thine own real self. Be not daunted 
+thereby, nor terrified, nor awed. 
+
+The body which thou hast now is called the thought-body of propensities. Since thou hast not a 
+material body of flesh and blood, whatever may come — sounds, lights, or rays — are, all three, unable 
+to harm thee: thou art incapable of dying. It is quite sufficient for thee to know that these apparitions 
+are thine own thought-forms. Recognize this to be the Bardo. 
+
+O nobly-born, if thou dost not now recognize thine own thought-forms, whatever of meditation or of 
+devotions thou mayst have performed while in the human world — if thou hast not met with this 
+present teaching — the lights will daunt thee, the sounds will awe thee, and the rays will terrify thee. 
+Shouldst thou not know this all-important key to the teachings — not being able to recognize the 
+sounds, lights, and rays — thou wilt have to wander in the Sangsara. 
+
+
+
+[The Dawning of the Peaceful Deities, from the First to the Seventh Day] 
+
+[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.] 
+
+[The First Day] 
+
+
+
+12 
+
+
+
+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 Bar do. At that time, all the Sangsdra will be in revolution; and the 
+phenomenal appearances that thou wilt see then will be the radiances and deities. The whole heaves 
+will appear deep blue. 
+
+Then, from the Central Realm, called the Spreading Forth of the Seed, the Bhagavan Vairochana, 
+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, will manifest himself to thee. 
+
+It is the aggregate of matter resolved into its primordial state which is the blue light. 
+
+The Wisdom of the Dharma-Dhdtu, blue in colour, shining, transparent, glorious, dazzling, from the 
+heart of Vairochana as the Father-Mother, will shoot forth and strike against thee 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- 
+Dhdtu will produce in thee fear and terror, and thou wilt [with 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 Tathagata called the Light of the Wisdom of 
+the Dharma-Dhdtu. 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 Bhagavan 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 devas 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 Sangsdra, because of intense stupidity, 
+On the radiant light-path of the Dharma-Dhdtu Wisdom 
+
+May [I] be led by the Bhagavan Vairochana, 
+May the Divine Mother of Infinite Space by [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 Buddhahood.' 
+
+Praying thus, in intense humble faith, [thou] wilt merge, in halo of rainbow light, into the heart of 
+Vairochana, and obtain Buddhahood in the Sambhoga-Kdya, in the Central Realm of the Densely- 
+Packed. 
+
+[The Second Day] 
+
+
+
+13 
+
+
+
+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 Bhagavan 
+Akshobhya [as] Vajra-Sattva, blue in colour, holding in his hand a five-pronged dorje, seated upon an 
+elephant-throne, and embraced by the Mother MamakI, will appear to thee, attended by the 
+Bodhisattvas Kshitigarbha and Maitreya, with the female Bodhisattvas, Lasema and Pushpema. These 
+six Bodhic deities will appear to thee. 
+
+The aggregate of thy principle of consciousness, being in it's 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, 
+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 Bhagavan Vajra- 
+Sattva. Think, with faith, 'I will take refuge in it'; and pray. 
+
+That is the Bhagavan 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. 
+
+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 not certain time of getting out. That being an interruption to obstruct thee on the Path 
+of Liberation, look not at it; and avoid anger. Be not attracted by it; be not weak. Believe in the 
+dazzling bright white light; [and] putting thy whole heart earnestly upon the Bhagavan Vajra-Sattva, 
+pray thus: 
+
+Alas! when wandering in the Sangsara because of the power of violent anger, 
+
+On the radiant light-path of the Mirror-like Wisdom, 
+
+May [I] be led by the Bhagavan Vajra-Sattva, 
+
+May the Divine Mother MamakI 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.' 
+
+Praying thus, in intense humble faith, thou wilt merge, in rainbow light, into the heart of the Bhagavan 
+Vajra-Sattva and obtain Buddhahood in the Sambhoga-Kaya, in the Eastern Realm called Pre- 
+eminently Happy. 
+
+
+
+14 
+
+
+
+[The Third Day] 
+
+
+
+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 Bhagavan Ratna-Sambhava 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 Bhagavan 
+Ratna-Sambhava, yellow in colour bearing a jewel in his hand, seated upon a horse-throne and 
+embraced by the Divine Mother Sangyay-Chanma, will shine upon thee. 
+
+The two Bodhisattvas, Akasha-Barbha and Samanta-Bhadra, attended by the two female Bodhisattvas, 
+Mahlaima and Dhupema — 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 
+[with 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, 'It is the radiance of the 
+grace of the Bhagavan Ratna-Sambhava; I will take refuge in it'; and pray. It is the hook of the grace- 
+rays of the Bhagavan 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 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.' 
+
+
+
+15 
+
+
+
+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. 
+
+[The Fourth Day] 
+
+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 karma, 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 Bhagavan Amitabha and his attendant deities, together with the light-path from 
+the Preta-loka, proceeding from miserliness and attachment, will come to receive one simultaneously. 
+
+Again, the setting-face-to-face is, calling the deceased by name, thus: 
+
+O nobly-born, listen undistractedly. On the Fourth Day the red light, which is the primal form of the 
+element fire, will shine. At that time, from the Red Western Realm of Happiness, the Bhagavan 
+Buddha Amitabha, red in colour, bearing a lotus in his hand, seated upon a peacock-throne and 
+embraced by the Divine Mother Gokarmo, will shine upon thee, [together with] the Bodhisattvas 
+Chenrazee and Jampal, attended by the female Bodhisattvas Ghirdhima and Aloke. The six bodies of 
+Enlightenment will shine upon thee from amidst 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 Amitabha, 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 a 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 Bhagavan Amitabha, 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 
+Bhagavan Amitabha. 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 sangsaric 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]. That dull red light is an interruption to obstruct thee on the Path of Liberation. Be 
+
+
+
+16 
+
+
+
+not attached to it, and abandon habitual propensities. Be not weak. Trust in the bright dazzling red 
+light. In the Bhagavan Amitabha, the Father-Mother, put thy trust one-pointedly and pray thus: 
+
+'Alas! when wandering in the Sangsdra because of the power of intense attachment, 
+On the radiant light-path of the Discriminating Wisdom 
+
+May [I] be led by the Bhagavan Amitabha, 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 
+Bhagavan Amitabha, in halo of rainbow-light, and attain Buddhahood in the Sambhoga-Kdya, in the 
+Western Realm named Happy. 
+
+[The Fifth Day] 
+
+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 Bhagavan Amogha-Siddhi, 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 Bhagavan Buddha Amogha-Siddhi, green in colour, bearing a crossed-Jor/e in hand, 
+seated upon a sky-traversing Harpy-throne, embraced by the Divine Mother, the Faithful Dolma, will 
+shine upon thee, with his attendants — the two Bodhisattvas Chag-na-Dorje and Dibpanamsel, attended 
+by two female Bodhisattvas, Gandhema and Nidhema. These six Bodhic forms, 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 f 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, thou wilt be terrified at the dazzling radiance of 
+the green light and wilt [with to] flee from it; and thou wilt beget a fondness for that dull green light of 
+
+
+
+17 
+
+
+
+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 Bhagavan 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 karmic 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. [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 
+Bhagavan Amogha-Siddhi, pray thus: 
+
+Alas! when wandering in the Sangsara because of the power of intense jealousy, 
+
+On the radiant light-path of the All-Performing Wisdom 
+
+May[I] be led by the Bhagavan Amogha-Siddhi; 
+
+May the Divine Mother, the Faithful Tara, be [my] rear-guard; 
+
+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 prayer thus with intense faith and humility, thou wilt merge into the heart of the Divine Father- 
+Mother, the Bhagavan Amogha-Siddhi, in halo of rainbow light, and attain Buddhahood in the 
+Sambhoga-Kaya, in the Northern Realm of Heaped-up Good Deeds. 
+
+[The Sixth Day] 
+
+Being thus set face to face at various stages, however weak one's karmic 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 Dhyani 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 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-Kaya, through 
+having been absorbed into the halo of rainbow light in one or another of the Five Orders of Buddhas. 
+
+
+
+18 
+
+
+
+But now look on undistractedly. Now the lights of all Five Orders, called the Lights of the Union of 
+Four Wisdoms, 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 See, the Buddha Vairochana, the Divine Father-Mother, 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 of 
+Heaped-up Lotuses, the Buddha Amitabha, 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 Dhyani Buddhas, the [four] Door-Keepers, the 
+Wrathful [Ones]: the Victorious One, the Destroyer of the Lord of Death, the Horse-necked King, the 
+Urn of Nectar, with the four female Door-keepers: the Goad-Bearer, the Noose-Bearer, the Chain- 
+Bearer, and the Bell-Bearer; along with the Buddha of the Devas, named the One of Supreme Power, 
+the Buddha of the Asuras, named [He of] Strong Texture, the Buddha of Mankind, named the Lion of 
+the Shakyas, the Buddha of the brute kingdom, named the Unshakable Lion, the Buddha of the Pretas, 
+named the One of Flaming Mouth, and the Buddha of the Lower World, named the King of Truth: — 
+[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, the Great Ancestors of all the Buddhas: Samata- 
+Bhadra [and Samanta-Bhadra], 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 whine upon thee. The deities, too, are not come from somewhere else: they exist from 
+eternity within the faculties of thine own intellect. Know 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. They are thine own tutelary deities. 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. 
+
+
+
+19 
+
+
+
+On that path of radiance there will come to shine glorious orbs of lights, blue in colour, emitting rays, 
+the Dharma-Dhatu Wisdom [itself], each appearing like an inverted turquoise cup, surrounded by 
+similar orbs, smaller in size, 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 Amitabha, the transparent, bright red light-path of the Discriminating Wisdom, upon 
+which are ors, 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. 
+
+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. 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. 
+
+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 Samddhi; and, having merged into the body of the perfectly evolved intellect, 
+thou wilt have obtained Buddhahood in the Sambhoga-Kdya, 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. 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. 
+
+
+
+20 
+
+
+
+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 sangsaric miseries; and thou 
+wilt never be emancipated from the Ocean of Sangsdra , 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 sangsaric objects. Act not so. Humbly trust in the dazzling pu7re radiances of 
+Wisdom. Frame thy mind to faith, and think, 'The compassionate radiances of Wisdom of the Five 
+Orders of Buddhas have come to take hold 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 Sangsdra through the power of the five virulent poisons, 
+
+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] rear-guard; 
+
+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.' 
+
+By thus praying, one recognizeth one's own inner light; 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 f 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. 
+
+Thus by being set face to face in that detailed manner, those who are destined to be liberated will come 
+to recognize [the Truth]; 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. 
+
+[The Seventh Day] 
+
+On the Seventh Day, the Knowledge-Holding Deities, from the holy paradise realms, come to receive 
+on. Simultaneously, the pathway to the brute world, produced by the obscuring passion, stupidity, also 
+cometh 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 Seventh Day the vari-coloured radiance of the purified 
+propensities will come to shine. Simultaneously, the Knowledge-Holding Deities, from 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 DdkinT, [he] 
+
+
+
+21 
+
+
+
+holding a crescent knife and a skull [filled] with blood, dancing and making the mudra of fascination, 
+[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 DdkinT, the [Divine] Mother, [he] holding a 
+crescent knife and a skull [filled] with blood, dancing and making the mudra 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, yellow in colour, smiling and radiant, embraced by the Yellow DdkinT, the [Divine] Mother, [he] 
+holding a crescent knife and a skull [filled] with blood, dancing and making the mudra of fascination, 
+[with his right hand held] aloft, will come to shine. 
+
+To the west of that Circle, the Knowledge-Holding Deity of the Great Symbol, red of colour, smiling 
+and radiant, embraced by the Red DdkinT, the [Divine] Mother, [he] holding a crescent knife and a 
+skull [filled] with blood, dancing and making the mudra of fascination, [with his right hand held] aloft, 
+will come to shine. 
+
+To the north of that Circle, the deity called Self-Evolved Knowledge-Holder, green of colour, with a 
+half-angry, half-smiling countenance, embraced by the Green Dakinl, the [Divine] Mother, [he] 
+holding a crescent knife and a skull [filled] with blood, dancing and making the mudra of fascination, 
+[with his right hand held] aloft, will come to shine. 
+
+In the Outer Circle, round about these Knowledge-Holders, innumerable bands of ddkinTs — ddkinTs of 
+the eight places of cremation, ddkinTs of the four classes, ddkinTs of the three abodes, ddkinTs of the 
+thirty holy-places and of the twenty-four places of pilgrimage — 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, 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. 
+
+O nobly-born, five-coloured radiances, of the Wisdom of the Simultaneously-Born, 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-Holding Deities and 
+strike against thy heart, so bright that thy 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, 'Slay! Slay!' and awe- 
+inspiring mantras. Fear not. Flee not. Be not terrified. Know them [i.e. these sounds] to be [of] the 
+intellectual faculties of thine own [inner] light. 
+
+
+
+22 
+
+
+
+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 DdkinTs 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 Sangsdra, 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 ddkinTs, be [my] rear-guard; 
+
+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, 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 Chonyid Bardo and the setting-face-to-face of the Clear Light of the Chikhai Bardo. 
+
+[The Dawning of the Wrathful Deities, from the Eight to the Fourteenth Day] 
+
+[Introduction] 
+
+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 o 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. 
+
+
+
+23 
+
+
+
+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. 
+
+This is the Bardo of the Wrathful Deities; and, they being influenced by fear, terror, and awe, 
+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. 
+
+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 disciplines-holding abbots [or 
+bhikkhus] and doctors in metaphysical discourses who err at this stage, and, not recognizing, wander 
+into the Sangsdra. 
+
+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 mantrayand 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. 
+
+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 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, engendered, they pass 
+into the miserable states because of that. Therefore, if the observers of the disciplines, and the [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]: these are the reasons for it. 
+
+The least of the least of mantraydnic [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. 
+
+
+
+24 
+
+
+
+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 a rainbow-radiance, bone- 
+images, and bone-reliques. This is because the esoteric [or mystic] doctrines possess great gift-waves. 
+
+[Those of, and] above, the mystic mantraydnic devotees of ordinary [psychic development], who have 
+meditated upon the visualization and perfection processes and practiced the essences [or essence 
+mantras], need not wander down this far on the Chonyid 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. 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 Thodol is indispensable. But those who have meditated 
+upon the Great Perfection and the Great Symbol will recognize the Clear Light at the moment of death; 
+and, obtaining the Dharma-Kdya, all of them will be such as not to need the reading of this Thodol. By 
+recognizing the Clear Light at the moment of death, they also will recognize the visions of the Peaceful 
+and the Wrathful during the Chonyid Bardo, and obtain the Sambhoga-Kaya; or, recognizing during 
+the Sidpa Bardo, obtain the Nirmana-Kaya; 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 Thodol is the doctrine by which Buddhahood may be attained without meditation; the 
+doctrine liberating by the hearing [of it] alone; the doctrine which leadeth brings 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 mandala of gold inset 
+with turquoise, combine them. 
+
+Thus, the indispensable nature of the Thodol being shown, there now cometh the setting-face-to-face 
+with the dawning of the Wrathful [Deities] in the Bardo. 
+
+[The Eighth Day] 
+
+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. 
+
+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 
+
+
+
+25 
+
+
+
+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. 
+
+[The Ninth Day] 
+
+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. 
+
+[The Tenth Day] 
+
+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 [Precious] -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 
+
+
+
+26 
+
+
+
+Bhagavan Ratna-Sambhava. Believe in them. Recognition [of them] and the obtaining of liberation 
+will be simultaneous. 
+
+[The Eleventh Day] 
+
+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 Bhagavan 
+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 blood, 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 [filled with 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 Bhagavan Amitabha. 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. 
+
+[The Twelfth Day] 
+
+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, accompanies by the Kerima, Htamenma, and Wang-chugma, will come to receive 
+one. Not recognizing, terror may be produced. Whereupon, the setting-face-to-face is, calling the 
+deceased by name, thus: 
+
+O nobly-born, on the Twelfth Day, the blood-drinking deity of the Karmic Order, named Karma- 
+Herua, dark green of colour; [having] three faces, six hands, [and] four feet firmly postured; the right 
+[face] white, the left, red, the middle, dark green; majestic [of appearance]; in the first of the right of 
+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 plough-share; his body embraced by the 
+Mother Karma-Krotishaurima, 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 
+Bhagavan 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 
+
+
+
+27 
+
+
+
+skies, awes 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, coming together like two intimate acquaintances, blend inseparably, 
+and [therefrom] a self-emancipating radiance dawneth upon one, through self-enlightenment and self- 
+knowledge one is liberated. 
+
+[The Thirteenth Day] 
+
+If this setting-face-to-face be not obtained, good persons on the Path, too, fall back from here and 
+wander into the Sangsdra. Then the Eight Wrathful Ones, the Kerimas, and the Htamenmas, having 
+various [animal] heads, issue from within one's own brain and come to shine upon one's self. There- 
+upon 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, 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 thee. Fear not. 
+
+From the south, the Yellow Tseurima, holding a bow and arrow, ready to shoot; from the west, the Red 
+Pramoha, holding a maWa-banner; from the north, the Black Petali, holding a dorje and a blood-filled 
+skull-bowl; from the south-east, the Red Pukkase, holding intestines in the right [hand] and [with] the 
+left putting them to her mouth; from the south-west, the Dark-Green Ghasmarl, 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 Tsandhal?, 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, 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 
+Cemetery-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 Eight Htamenmas of 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. 
+
+
+
+28 
+
+
+
+[The Fourteenth Day] 
+
+
+
+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 thee. 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 Greenish-Black Leopard-Headed Great-Goddess, holding a trident in her hand; 
+and the Blue Monkey-Headed Goddess of Inquisitiveness, holding a wheel; and the Red Snow-Bear- 
+Headed Virgin-Goddess, bearing a short spear in the hand; and the White Bear-Headed Indra-Goddess, 
+holding an intestine-noose in the hand: [these], the Six Yoginis of the East, issuing from within the 
+[eastern quarter of thine own] brain, will come to shine upon thee; | fear that not. 
+
+O nobly-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- [Goddess], holding an urn in the hand; and the 
+Red Scorpion-Headed Amrita-Goddess, holding a lotus in the hand; and the White Kite-Headed Moon- 
+Goddess, | holding a dorje in the hand; and the Dark-Green Fox-Headed Baton-Goddess, flourishing a 
+club in the hand; and the Yellowish-Black Tiger-Headed RakshasT, holding a blood-filled skull-bowl in 
+the hand: [these] the Six Yoginis 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 
+RakshasT, 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 Yoginis 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; and the Red Ibex-Headed Woman-Goddess, holding a pointed stake 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 the hand; and the Greenish-Black Elephant-Headed 
+Big-Nosed Goddess, holding in the hand a big corpse and drinking blood from a skull; and the Blue 
+Serpent-Headed Water-Goddess, holding in the hand a serpent noose: [these], the Six Yoginis of the 
+North, issuing from within [the northern quarter of] thine own brain, will come to shine upon thee; fear 
+that not. 
+
+
+
+29 
+
+
+
+O nobly-born, the Four Yoginis of the Door, issuing from within the brain, will come to shine upon 
+thee: from the east, the Black Cuckoo-Headed Mystic Goddess, holding an iron hook in the hand; from 
+the south, the Yellow Goat-Headed Mystic Goddess, holding a noose in the hand; 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 Yoginis, 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. 
+
+O nobly-born, the Peaceful Deities emanate from the Voidness of the Dharma-Kdya; recognize them. 
+From the Radiance of the Dharma-Kdya emanate the Wrathful Deities; recognize them. 
+
+At this time when the Fifty-eight Blood-Drinking Deities emanating 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 from the deities out of fear, again sufferings will 
+come to overpower thee. 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, and 
+one wandereth into the Sangsdra; if one be not awed and terrified, one will not wander into the 
+Sangsdra. 
+
+Furthermore, the bodies of the largest of the Peaceful and Wrathful Deities are equal [in vastness] to 
+the limits of the heaves; the intermediate, as big as Mt. Meru; 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 Kdyas. 
+
+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 shape of Maha-Kala; and all the Wrathful Deities will shine [forth] in the form of Dharma-Raja, the 
+Lord of Death; and thine own thought- forms becoming Illusions [or Mdras], thou wilt wander into the 
+Sangsdra. 
+
+O nobly-born, if one recognize not one's own thought-forms, however learned one may be in the 
+Scriptures — both Sutras and Tantras — although practicing religion for a kalpa, one obtaineth not 
+Buddhahood. If one recognize one's own thought-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 Chony id-Bar do. The largest of the bodies of Dharma-Raja, the Lord of 
+Death, equaling the heavens [in vastness]; the intermediate, Mt. Meru; the smallest, eighteen times 
+
+
+
+30 
+
+
+
+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-wasted; 
+holding a [karmic] record-board in the hand; giving utterance from their mouth to sounds of 'Strike! 
+Slay!', 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 thou not afraid, nor terrified; the body which now 
+thou possessest being a mental-body of [karmic] propensities, though slain and chopped [to bits], 
+cannot die. Because thy body is, in reality, one of voidness, thou needest not fear. The [bodies of the] 
+Lord of Death, too, are emanations from the radiances of thine own intellect; they are not constituted 
+of matter; voidness cannot injure voidness. Beyond the emanations of thine own intellectual faculties, 
+externally, the Peaceful and the Wrathful Ones, the Blood-Drinking Ones, the Various-Headed Ones, 
+the rainbow lights, the terrifying forms of the lord of Death, exist not in reality: of this, there is no 
+doubt. Thus, knowing this, all the fear and terror is self-dissipated; and, merging in the state of at-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! 
+[O] let not thy grace forsake me!' 
+
+Have faith in the Blood-Drinking Deities, too, and offer up this prayer: 
+
+Alas! when [I am] wandering in the Sangsara, through force of overpowering illusions, 
+
+On the light-path of the abandonment of fright, fear, and awe, 
+
+May the bands of the Bhagavans, the Peaceful and Wrathful Ones, lead [me], 
+
+May the bands of the Wrathful Goddess Rich in Space be [my] rear-guard, 
+
+And save me from the fearful ambuscades of the Bardo, 
+
+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, 
+
+
+
+31 
+
+
+
+May they be transmuted into the sounds of the Six Syllables. 
+When unprotected, karma having to be followed here, 
+I beseech the Gracious Compassionate [One] to protect me; 
+When suffering miseries of karmic propensities here, 
+May the blissfulness of the Clear Light dawn; 
+May the Five Elements 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-Kaya will undoubtedly be won: important is this. Being undistracted, repeat it in that 
+manner, three of [even] seven times. 
+
+However heavy the evil karma may be and however weak the remaining karma may be, it is no 
+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. 
+
+
+
+[The Conclusion, Showing the Fundamental Importance of the Bardo Teachings] 
+
+Whatever the religious practices of any one may have been — whether extensive or limited — during 
+the moments of death various misleading illusions occur; and hence this Thodol is indispensable. To 
+those who have meditated much, the real Truth dawneth as soon as the body and consciousness- 
+principle part. The acquiring of experience while living is important: they who have [then] recognized 
+[the true nature of] their own being, and thus have had some experience, obtain great power during the 
+Bardo of the Moments of Death, when the Clear Light dawneth. 
+
+Again, the meditation on the deities of the Mystic Path of the Mantra, [both in the] visualizing and the 
+perfecting stages, while living, will be of great influence when the peaceful and wrathful visions dawn 
+on the Chonyid Bardo. Thus the training in this Bardo being of particular importance even while 
+living, hold to it, read it, commit it to memory, bear it in mind properly, read it regularly thrice; let the 
+words and the meanings be very clear; it should be so that the words and the meanings will not be 
+forgotten even though a hundred executioners were pursuing [thee]. 
+
+It is called the Great Liberation by Hearing, because even those who have committed the five 
+boundless sins are sure to be liberated if they hear it by the path of the ear. Therefore read it in the 
+midst of vast congregations. Disseminate it. Through having heard it once, even though one do not 
+comprehend it, it will be remembered in the Intermediate State without a word being omitted, for the 
+intellect become th ninefold more lucid [there]. Hence it should be proclaimed in the ears of all living 
+person; it should be read over the pillows of all persons who are ill; it should be read at the side of all 
+corpses: it should be spread broadcast. 
+
+Those who meet with this [doctrine] are indeed fortunate. Save for them who have accumulated much 
+merit and absolved many obscurations, difficult is it to meet with it. Even when met with, difficult is it 
+to comprehend it. Liberation will be won through simply not disbelieving it upon hearing it. Therefore 
+treat this [doctrine] very dearly: it is the essence of all doctrines. 
+
+
+
+32 
+
+
+
+The Setting-Face-to-Face while experiencing Reality in the Intermediate State, called 'The Teaching 
+Which Liberateth By Merely Being Heard And That Which Liberateth By Merely Being Attached', is 
+finished. 
+
+Book II 
+
+
+
+[The Sidpa Bardo] 
+
+This is known as the good head-part of that called 'The Profound Essence of the Liberation by 
+Hearing', — the reminder, the clear setting-face-to-face in the intermediate state when seeking rebirth 
+
+
+
+[The Obeisances] 
+
+To the assembled Deities, to the Tutelaries, to the Gurus, Humbly is obeisance paid: 
+May Liberation in the Intermediate State be vouchsafed by Them. 
+
+
+
+[Introductory Verses] 
+
+Above, in the Great Bardo-Thodol, 
+The Bardo called Chonyid was taught; 
+And now, of the Bardo called Sidpa, 
+The vivid reminder is brought. 
+
+[The After-Death World] 
+
+[Introductory Instructions to the Officiant]: Although, heretofore, while in the Chonyid Bardo, many 
+vivid remindings have been given — setting aside those who have had great familiarity with the real 
+Truth and those who have good karma — for them of evil karma who have had no familiarity, and for 
+them of evil karma who because of the influence thereof become stricken with fear and terror, 
+recognition is difficult. These go down to the Fourteenth Day; and, to reimpress them vividly, that 
+which follows is to be read. 
+
+
+
+[The Bardo Body: Its Birth and Its Supernormal Faculties] 
+
+Worship having been offered to the Trinity, and the prayer invoking the aid of the Buddhas and 
+Bodhisattvas having been recited, then, calling the deceased by name, three or seven times, speak thus: 
+
+
+
+33 
+
+
+
+O nobly-born, listen thou well, and bear at heart that birth in the Hell- world, in the Deva-world, and in 
+this Bardo-body is of the kind called supernormal birth. 
+
+Indeed, when thou wert experiencing the radiances of the Peaceful and the Wrathful, in the Chonyid 
+Bardo, being unable to recognize, thou didst faint away, through fear, about three and one-half days 
+[after thy decease]; and, then, when thou wert recovered from the swoon, thy Knower must have risen 
+up in its primordial condition and a radiant body, resembling the former body, must have sprung forth - 
+- as the Tantra says, 
+
+'Having a body [seemingly] fleshly [ resembling] the former and that to be produced, 
+Endowed with all sense-faculties and power of unimpeded motion, 
+Possessing karmic miraculous powers, 
+
+Visible to pure celestial eyes [of Bardo beings] of like nature.' 
+Such, then, is the teaching. 
+
+That [radiant body] — thus referred to as [resembling] 'the former and that to be produced' (meaning 
+that one will have a body just like the body of flesh and blood, the former human, propensity body) — 
+will also be endowed with certain signs and beauties of perfection such as beings of high destiny 
+possess. 
+
+This body, [born] of desire, is a thought-form hallucination in the Intermediate State, and it is called 
+desire-body. 
+
+At that time — if thou art to be born as a deva — visions of the Deva-world will appear to thee; 
+similarly — wherever thou art to be born — if as an asura, or a human being, or a brute, or a preta, or a 
+being in Hell, a vision of the place will appear to thee. 
+
+Accordingly, the word 'former' [in the quotation] implieth that prior to the three and one-half days thou 
+wilt have been thinking thou hadst the same sort of a body as the former body of flesh and blood, 
+possessed by thee in the former existence because of habitual propensities; and the word 'produced' is 
+so used because, afterwards, the vision of thy future place of birth will appear to thee. Hence, the 
+expression as a whole, 'former and that to be produced', referreth to these [i.e. the fleshly body just 
+discarded and the fleshly body to be assumed at rebirth]. 
+
+At that time, follow not the visions which appear to thee. Be not attracted; be not weak: if, through 
+weakness, thou be fond of them, thou wilt have to wander amidst the Six Lokas and suffer pain. 
+
+Up to the other day thou wert unable to recognize the Chonyid Bardo and hast had to wander down this 
+far. Now, if thou art to hold fast to the real Truth, thou must allow thy mind to rest undistractedly in the 
+nothing-to-do, nothing-to-hold condition of the unobscured, primordial, bright, void state of thine 
+intellect, to which thou hast been introduced by the guru. [Thereby] thou wilt obtain Liberation 
+without having to enter the door of the womb. But if thou art unable to know thyself, then, whosoever 
+may be thy tutelary deity and thy guru, meditate on them, in a state of intense fondness and humble 
+trust, as overshadowing the crown of thy head. This is of great importance. Be not distracted. 
+
+
+
+34 
+
+
+
+[Instructions to the Officiant]: Thus speak, and, if recognition result from that, Liberation will be 
+obtained, without need of the wandering in the Six Lokas. If, however, through influence of bad 
+karma, recognition is made difficult, thereupon say as follows: 
+
+O nobly-born, again listen. 'Endowed with all sense-faculties and power of unimpeded motion' 
+implieth [that although] thou mayst have been, when living, blind of the eye, or deaf, or lame, yet on 
+this After-Death Plane thine eyes will see forms, and thine ears will hear sounds, and all other sense- 
+organs of thine will be unimpaired and very keen and complete. Wherefore the Bardo-body hath been 
+spoken of as 'endowed with all sense-faculties'. That [condition of existence, in which thou thyself now 
+art] is an indication that thou art deceased and wandering in the Bardo. Act so as to know this. 
+Remember the teachings; remember the teachings. 
+
+O nobly-born, 'unimpeded motion' implieth that thy present body being a desire-body-thine intellect 
+having been separated from its seat-is not a body of gross matter, so that now thou hast the power to go 
+right through any rock-masses, hills, boulders, earth, houses, and Mt. Meru itself without being 
+impeded. Excepting Budh-Gaya and the mother's womb, even the King of Mountains, Mt. Meru itself, 
+can be passed through by thee, straight forwards and backwards unimpededly. That, too, is an 
+indication that thou art wandering in the Sidpa Bardo. Remember thy guru's teachings, and pray to the 
+Compassionate Lord. 
+
+O nobly-born, thou art actually endowed with the power of miraculous action, which is not, however, 
+the fruit of any samadhi, but a power come to thee naturally; and, therefore, it is of the nature of 
+karmic power. Thou art able in a moment to traverse the four continents round about Mr. Meru. Or 
+thou canst instantaneously arrive in whatever place thou wishest ; thou hast the power of reaching there 
+within the time which a man taketh to bend, or to stretch forth his hand. These various powers of 
+illusion and of shape-shifting desire not, desire not. 
+
+None is there [of such powers] which thou mayest desire which thou canst not exhibit. The ability to 
+exercise them unimpededly existeth in thee now. Know this, and pray to the guru. 
+
+O nobly-born, 'Visible to pure celestial eyes of like nature' implieth that those [beings] of like nature, 
+being those of similar constitution [or level of knowledge] in the Intermediate State, will individually 
+see each other. For example, those beings who are destined to be born amongst devas will see each 
+other [and so on]. Dote not on them [seen by thee], but meditate upon the Compassionate One. 
+
+'Visible to pure celestial eyes' [also] implieth that the devas, being born [pure] in virtue of merit, are 
+visible to the pure celestial eyes of those who practice dhyana. These will not see them at all times; 
+when mentally concentrated [upon them] they see [them], when not, they see [them] not. Sometimes, 
+even when practicing dhyana, they are liable to become distracted [and not see them]. 
+
+
+
+[Characteristics of Existence in the Intermediate State] 
+
+O nobly-born, the possessor of that sort of body will see places [familiarly known on the earth-plane] 
+and relatives [there] as one seeth another in dreams. 
+
+
+
+35 
+
+
+
+Thou seest thy relatives and connexions and speakest to them, but receivest no reply. Then, seeing 
+them and thy family weeping, thou thinkest, 'I am dead! What shall I do?' and feelest great misery, just 
+like a fish cast out [of water] on red-hot embers. Such misery thou wilt be experiencing at present. But 
+feeling miserable will avail thee nothing now. If thou hast a divine guru, pray to him. Pray to the 
+Tutelary Deity, the Compassionate One. Even though thou feelest attachment for thy relatives and 
+connexions, it will do thee no good. So be not attached. Pray to the Compassionate Lord; thou shalt 
+have nought or sorrow, or of terror, or of awe. 
+
+O nobly-born, when thou art driven [hither and thither] by the ever-moving wind of karma, thine 
+intellect, having no object upon which to rest, will be like a feather tossed about by the wind, riding on 
+the horse of breath. Ceaselessly and involuntarily wilt thou be wandering about. To all those who are 
+weeping [thou wilt say], 'Here I am; weep not.' But they not hearing thee, thou wilt think, 'I am dead!' 
+And again, at that time, thou wilt be feeling very miserable. Be not miserable in that way. 
+
+There will be a grey twilight-like light, both by night and by day, and at all times. In that kind of 
+Intermediate State thou wilt be either for one, two, three, four, five, six, or seven weeks, until the forty- 
+ninth day. It hath been said that ordinarily the miseries of the Sidpa Bardo are experienced for about 
+twenty-two days; but, because of the determining influence of karma, a fixed period is not assured. 
+
+O nobly-born, at about that time, the fierce wind of karma, terrific and hard to endure, will drive thee 
+[onwards], from behind, in dreadful gusts. Fear it not. That is thine own illusion. Thick awesome 
+darkness will appear in front of thee continually, from the midst of which there will come such terror- 
+producing utterances as 'Strike! Slay!' and similar threats. Fear these not. 
+
+In other cases, of persons of much evil karma, karmically-pvoduced flesh-eating rakshasas [or 
+demons] bearing various weapons will utter, 'Strike! Slay!' and so on, making a frightful tumult. They 
+will come upon one as if competing amongst themselves as to which [of them] should get hold of one. 
+Apparitional illusions, too, of being pursued by various terrible beasts of prey will dawn. Snow, rain, 
+darkness, fierce blasts [of wind], and hallucinations of being pursued by many people likewise will 
+come; [and] sounds as of mountains crumbling down, and of angry overflowing seas, and of the 
+roaring of fire, and of fierce winds springing up. 
+
+When these sounds come one, being terrified by them, will flee before them in every direction, not 
+caring whither one fleeth. But the way will be obstructed by three awful precipices — white, and black, 
+and red. They will be terror-inspiring and deep, and one will feel as if one were about to fall down 
+them. O nobly-born, they are not really precipices; they are Anger, Lust, and Stupidity. 
+
+Know at that time that it is the Sidpa Bardo [in which thou art]. Invoking, by name, the Compassionate 
+One, pray earnestly, thus: 'O Compassionate Lord, and my Guru, and the Precious Trinity, suffer it not 
+that I (so-and-so by name) fall into the unhappy worlds.' Act so as to forget this not. 
+
+Others who have accumulated merit, and devoted themselves sincerely to religion, will experience 
+various delightful pleasures and happiness and ease in full measure. But that class of neutral beings 
+who have neither earned merit nor created bad karma will experience neither pleasure nor pain, but a 
+sort of colourless stupidity of indifference. O nobly-born, whatever cometh in that manner — whatever 
+delightful pleasures thou mayst experience — be not attracted by them; dote not [on them]: think, 'May 
+the Guru and the Trinity be worshipped [with these merit-given delights]'. Abandon all dotings and 
+hankerings. 
+
+
+
+36 
+
+
+
+Even though thou dost not experience pleasure, or pain, but only indifference, keep thine intellect in 
+the undistracted state of the [meditation upon the] Great Symbol, without thinking that thou art 
+meditating. This is of vast importance. 
+
+O nobly-born, at that time, at bridge-heads, in temples, by stiipas of eight kinds, thou wilt rest a little 
+while, but thou wilt not be able to remain there very long, for thine intellect hath been separated from 
+thine [earth-plane] body. Because of this inability to loiter, thou oft-times wilt feel perturbed and vexed 
+and panic-stricken. At times, thy Knower will be dim; at times, fleeting and incoherent. Thereupon this 
+thought will occur to thee, 'Alas! I am dead! What shall I do?' and because of such thought the Knower 
+will become saddened and the heart chilled, and thou wilt experience infinite misery of sorrow. Since 
+thou canst not rest in any one place, and feel impelled to go on, think not of various things, but allow 
+the intellect to abide in its own [unmodified] state. 
+
+As to food, only that which hath been dedicated to thee can be partaken of by thee, and no other food. 
+As to friends at this time, there will be no certainty. 
+
+These are the indications of the wandering about on the Sidpa Bardo of the mental-body. At the time, 
+happiness and misery will depend upon karma. 
+
+Thou wilt see thine own home, the attendants, relatives, and the corpse, and think, "Now I am dead! 
+What shall I do?' and being oppressed with intense sorrow, the thought will occur to thee, 'O what 
+would I not give to possess a body!' And so thinking, thou wilt be wandering hither and thither seeking 
+a body. 
+
+Even though thou couldst enter thy dead body nine times over — owing to the long interval which thou 
+hast passed in the Chonyid Bardo — it will have been frozen if in winter, been decomposed if in 
+summer, or, otherwise, thy relatives will have cremated it, or interred it, or thrown it into the water, or 
+given it to the birds and beasts of pray. Wherefore finding no place for thyself to enter into, thou wilt 
+be dissatisfied and have the sensation of being squeezed into cracks and crevices amidst rocks and 
+boulders. The experiencing of this sort of misery occurs in the Intermediate State when seeking rebirth. 
+Even though thou seekest a body, thou wilt gain nothing but trouble. Put aside the desire for a body; 
+and permit thy mind to abide in the state of resignation, and act so as to abide therein. 
+
+By thus being set face to face, one obtaineth liberation from the Bardo. 
+
+
+
+[The Judgement] 
+
+[Instructions to the Officiant]: Yet, again, it may be possible that because of the influence of bad 
+karma one will not recognize even thus. Therefore, call the deceased by name, and speak as follows: 
+
+O nobly-born, (so-and-so), listen. That thou art suffering so cometh from thine own karma; it is not 
+due to any one else's: it is by thine own karma. Accordingly, pray earnestly to the Precious Trinity; that 
+will protect thee. If thou neither prayest nor knowest how to meditate upon the Great Symbol nor upon 
+any tutelary deity, the Good Genius, who was born simultaneously with thee, will come now and count 
+out thy good deeds [with] white pebbles, and the Evil Genius, who was born simultaneously with thee, 
+will come and count out thy evil deeds [with] black pebbles. Thereupon, thou wilt be greatly 
+
+
+
+37 
+
+
+
+frightened, awed, and terrified, and wilt tremble; and thou wilt attempt to tell lies, saying, 'I have not 
+committed any evil deed'. 
+
+Then the Lord of Death will say, ' I will consult the Mirror of Karma'. 
+
+So saying, he will look in the Mirror, wherein every good and evil act is vividly reflected. Lying will 
+be of no avail. 
+
+Then [one of the Executive Furies of] the Lord of Death will place round thy neck a rope and drag thee 
+along; he will cut off thy head, extract thy heart, pull out thy intestines, lick up thy brain, drink thy 
+blood, eat thy flesh, and gnaw thy bones; but thou wilt be incapable of dying. Although thy body be 
+hacked to pieces, it will revive again. The repeated hacking will cause intense pain and torture. 
+
+Even at the time that the pebbles are being counted out, be not frightened, nor terrified; tell no lies; and 
+fear not the Lord of Death. 
+
+Thy body being a mental body is incapable of dying even though beheaded and quartered. In reality, 
+thy body is of the nature of voidness; thou needst not be afraid. The Lords of Death are thine own 
+hallucinations. Thy desire -body is a body of propensities, and void. Voidness cannot injure voidness; 
+the qualityless cannot injure the qualityless. 
+
+Apart from one's own hallucinations, in reality there are no such things existing outside oneself as Lord 
+of Death, or god, or demon, or the Bull-headed Spirit of Death. Act so as to recognize this. 
+
+At this time, act so as to recognize that thou art in the Bar do. Meditate upon the Samadhi of the Great 
+Symbol. If thou dost not know how to meditate, then merely analyse with care the real nature of that 
+which is frightening thee. In reality it is not formed into anything, but is a Voidness which is the 
+Dharma-Kaya. 
+
+That Voidness is not of the nature of the voidness of nothingness, but a Voidness at the true nature of 
+which thou feelest awed, and before which thine intellect shineth clearly and more lucidly; that is the 
+[state of] mind of the Sambhoga-Kaya. 
+
+In that state wherein thou art existing, there is being experienced by thee, in an unbearable intensity, 
+voidness and Brightness inseparable — the Voidness bright by nature and the Brightness by nature 
+void, and the Brightness inseparable from the Voidness — a state of the primordial [or unmodified] 
+intellect, which is the Adi-Kaya. And the power of this, shining unobstructedly, will radiate 
+everywhere; it is the Nirmana-Kaya. 
+
+O nobly-born, listen unto me undistractedly. By merely recognizing the Four Kayas, thou art certain to 
+obtain perfect Emancipation in any of Them. Be not distracted. The line of demarcation between 
+Buddhas and sentient beings lieth herein. This moment is one of great importance; if thou shouldst be 
+distracted now, it will require innumerable aeons of time for thee to come out of the Quagmire of 
+Misery. 
+
+A saying, the truth of which is applicable, is: 
+
+
+
+38 
+
+
+
+'In a moment of time, a marked differentiation is created; In a moment of time, Perfect Enlightenment 
+is obtained.' 
+
+Till the moment which hath just passed, all this Bardo hath been dawning upon thee and yet thou hast 
+not recognized, because of being distracted. On this account, thou hast experienced all the fear and 
+terror. Shouldst thou become distracted now, the chords of divine compassion of the Compassionate 
+Eyes will break, and thou wilt go into the place from which there is no [immediate] liberation. 
+Therefore, be careful. Even though thou hast not recognized ere this — despite thus being set face to 
+face — thou wilt recognize and obtain liberation here. 
+
+[Instructions to the Officiant]: If it be an illiterate boor who knoweth not how to meditate, then say 
+this: 
+
+O nobly-born, if thou knowest not how thus to meditate, act so as to remember the Compassionate 
+One, and the Sangha, the Dharma, and the Buddha, and pray. Think of all these fears and terrifying 
+apparitions as being thine own tutelary deity, or as the Compassionate One. Bring to thy recollection 
+the mystic name that hath been given thee at the time of thy sacred initiation when thou wert a human 
+being, and the name of thy guru, and tell them to the Righteous King of the Lord[s] of Death. Even 
+though thou fallest down precipices, thou wilt not be hurt. Avoid awe and terror. 
+
+
+
+[The All-Determining Influence of Thought] 
+
+[Instructions to the Officiant]: Say that; for by such setting-face-to-face, despite the previous non- 
+liberation, liberation ought surely to be obtained here. Possible, [however,] liberation may not be 
+obtained even after that setting-face-to-face; and earnest and continued application being essential, 
+again calling the deceased by name, speak as follows: 
+
+O nobly-born, thy immediate experiences will be of momentary joys followed by momentary sorrows, 
+of great intensity, like the [taut and relaxed] mechanical actions of catapults. Be not in the least 
+attached [to the joys] nor displeased [by the sorrows] of that. 
+
+If thou art to be born on a higher plane, the vision of that higher plane will be dawning upon thee. 
+
+Thy living relatives may — by way of dedication for the benefit of thee deceased — be sacrificing many 
+animals, and performing religious ceremonies, and giving alms. Thou, because of thy vision not being 
+purified, mayst be inclined to grow very angry at their actions and bring about, at this moment, thy 
+birth in Hell: whatever those left behind thee may be doing, act thou so that no angry thought can arise 
+in thee, and meditate upon love for them. 
+
+Furthermore, even if thou feelest attached to the worldly goods thou hast left behind, or, because of 
+seeing such worldly goods of thine in the possession of other people and being enjoyed by them, thou 
+shouldst feel attached to them through weakness, or feel angry with thy successors, that feeling will 
+affect the psychological moment in such a way that, even though thou wert destined to be born on 
+higher and happier planes, thou wilt be obliged to be born in Hell, or in the world of pretas [or 
+unhappy ghosts]. On the other hand, even if thou art attached to worldly goods left behind, thou wilt 
+not be able to possess them, and they will be of no use to thee. Therefore, abandon weakness and 
+
+
+
+39 
+
+
+
+attachment for them; cast them away wholly; renounce them from thy heart. No matter who may be 
+enjoying thy worldly goods, have no feeling of miserliness, but be prepared to renounce them 
+willingly. Think that thou art offering them to the Precious Trinity and to thy guru, and abide in the 
+feeling of unattachment, devoid of weakness [of desire]. 
+
+Again, when any recitation of the Kamkani Mantra is being made on thy behalf as a funeral rite, or 
+when any rite for the absolving of bad karma liable to bring about thy birth in lower regions is being 
+performed for thee, the sight of their being conducted in an incorrect way, mixed up with sleep and 
+distraction and non-observance of the vows and lack of purity [on the part of any officiant], and such 
+things indicating levity — all of which thou wilt be able to see because thou art endowed with limited 
+karmic power of prescience — thou mayst feel lack of faith and entire disbelief [in thy religion]. Thou 
+wilt be able to apprehend any fear and fright, any black actions, irreligious conduct, and incorrectly 
+recited rituals. In thy mind thou mayst think, 'Alas! Thy are, indeed, playing me false'. Thinking thus, 
+thou wilt be extremely depressed, and, through great resentment, thou wilt acquire disbelief and loss of 
+faith, instead of affection and humble trustfulness. This affecting the psychological moment, thou wilt 
+be certain to be born in one of the miserable states. 
+
+Such [thought] will not only be of no use to thee, but will do thee great harm. However incorrect the 
+ritual and improper the conduct of the priests performing thy funeral rites, [think], 'What! Mine own 
+thoughts must be impure! How can it be possible that the words of the Buddha should be incorrect? It 
+is like the reflection of the blemishes on mine own face which I see in a mirror; mine own thoughts 
+must [indeed] be impure. As for these [i.e. the priests], the Sangha is their body, the Dharma their 
+utterance, and in their mind they are the Buddha in reality: I will take refuge in them'. 
+
+Thus thinking, put thy trust in them and exercise sincere love towards them. Then whatever is done for 
+thee [by those] left behind will truly tend to thy benefit. Therefore the exercise of that love is of much 
+importance; do not forget this. 
+
+Again, even if thou wert to be born in one of the miserable states and the light of that miserable state 
+shone upon thee, yet by thy successors and relatives performing white religious rites unmixed with evil 
+actions, and the abbots and learned priests devoting themselves, body, speech, and mind, to the 
+performance of the correct meritorious rituals, the delight from thy feeling greatly cheered at seeing 
+them will, by its own virtue, so affect the psychological moment that, even though thou deservest a 
+birth in the unhappy states, there will be brought about thy birth on a higher and happier plane. 
+[Therefore] thou shouldst not create impious thoughts, but exercise pure affection and humble faith 
+towards all impartially. This is highly important. Hence be extremely careful. 
+
+O nobly-born, to sum up: thy present intellect in the Intermediate State having no firm object whereon 
+to depend, being of little weight and continuously in motion, whatever thought occur to thee now — be 
+it pious or impious — will wield great power; therefore think not in thy mind of impious things, but 
+recall any devotional exercises; or, if thou wert unaccustomed to any such exercises, [show forth] pure 
+affection and humble faith; pray to the Compassionate One, or to thy tutelary deities; with full resolve, 
+utter this prayer: 
+
+Alas! While wandering alone, separated from loving friends, 
+
+When the vacuous, reflected boy of mine own mental ideas dawneth upon me, 
+
+May the Buddhas, vouchsafing their power of compassion, 
+
+Grant that there shall be no fear, awe, or terror in the Bardo. 
+
+
+
+40 
+
+
+
+When experiencing miseries, through the power of evil karma, 
+
+May the tutelary deities dispel the miseries. 
+
+When the thousand thunders of the Sound of Reality reverberate, 
+
+May they all be sounds of the Six Syllables. 
+
+When Karma follows, without there being any protector, 
+
+May the Compassionate One protect me, I pray. 
+
+When experiencing the sorrows of karmic propensities here, 
+
+May the radiance of the happy clear light of Samadhi shine upon me. 
+
+Earnest prayer in this form will be sure to guide thee along; thou mayst rest assured that thou wilt not 
+be deceived. Of great importance is this: through that being recited, again recollection cometh; and 
+recognition and liberation will be achieved. 
+
+
+
+[The Dawning of the Lights of the Six Lokas] 
+
+[Instructions to the Officiant]: Yet — though this [instruction] be so oft repeated — if recognition be 
+difficult, because of the influence of evil karma, much benefit will come from repeating these settings- 
+face-to-face many times over. Once more, [then,] call the deceased by name, and speak as follows: 
+
+O nobly-born, if thou hast been unable to apprehend the above, henceforth the body of the past life will 
+become more and more dim and the body of the future life will become more and more clear. 
+Saddened at this [thou wilt think], 'O what misery I am undergoing! Now, whatever body I am to get, I 
+shall go and seek [it]'. So thinking, thou wilt be going hither and thither, ceaselessly and distractedly. 
+Then there will shine upon thee the lights of the Six Sangsaric Lokas. The light of that place wherein 
+thou art to be born, through power of karma, will shine most prominently. 
+
+O nobly-born, listen. If thou desirest to know what those six lights are; there will shine upon thee a dull 
+white light from the Deva-world, a dull green light from the Asura-world, a dull yellow light from the 
+Human- world, a dull blue light from the Brute- world, a dull red light from the Preta-wovid, and a 
+smoke-coloured light from the Hell-world. At that time, by the power of karma, thine own body will 
+partake of the colour of the light of the place wherein thou art to be born. 
+
+O nobly-born, the special art of these teachings is especially important at this moment: whichever light 
+shineth upon thee now, meditate upon it as being the Compassionate One; from whatever place the 
+light cometh, consider that [place] to be [or to exist in] the Compassionate One. This is an exceedingly 
+profound art; it will prevent birth. Or whosoever thy tutelary deity may be, meditate upon the form for 
+much time — as being apparent yet non-existent in reality, like a form produced by a magician. That is 
+called the pure illusory form. Then let the [visualization of the] tutelary deity melt away from the 
+extremities, till nothing at all remaineth visible of it; and put thyself in the state of the Clearness and 
+the Voidness — which thou canst not conceive as something — and abide in that state for a little while. 
+Again meditate upon the tutelary deity; again meditate upon the Clear Light: do this alternately. 
+Afterwards, allow thine own intellect also to melt away gradually, [beginning] from the extremities. 
+
+Wherever the ether pervadeth, consciousness pervadeth; wherever consciousness pervadeth, the 
+Dharma-Kaya pervadeth. Abide tranquilly in the uncreated state of the Dharma-Kaya. In that state, 
+birth will be obstructed and Perfect Enlightenment gained. 
+
+
+
+41 
+
+
+
+[The Process of Rebirth] 
+
+
+
+[The Closing of the Door of the Womb] 
+
+[Instructions to the Officiant]: Again, if through great weakness in devotions and lack of familiarity 
+one be not able to understand, illusion may overcome one, and one will wander to the doors of wombs. 
+The instruction for the closing of the womb-doors becometh very important; call the deceased by name 
+and say this: 
+
+O nobly-born, if thou hast not understood the above at this moment, through the influence of karma, 
+thou wilt have the impression that thou art either ascending, or moving along on a level, or going 
+downwards. Thereupon, meditate upon the Compassionate One. Remember. Then, as said above, gusts 
+of wind, and icy blasts, hail-storms, and darkness, and impression of being pursued by many people 
+will come upon thee. On fleeing from these [hallucinations], those who are unendowed with 
+meritorious karma will have the impression of fleeing into places of misery; those who are endowed 
+with meritorious karma will have the impression of arriving in places of happiness. Thereupon, O 
+nobly-born, in whatever continent or place thou art to be born, the signs of that birthplace will shine 
+upon thee then. 
+
+For this moment there are several vital profound teachings. Listen undistractedly. Even though thou 
+hast not apprehended by the above settings-face-to-face, here [thou wilt, because] even those who are 
+very weak in devotions will recognize the signs. Therefore listen. 
+
+[Instructions to the Officiant]: Now it is very important to employ the methods of closing the womb- 
+door. Wherefore it is necessary to exercise the utmost care. There are two [chief] ways of closing: 
+preventing the being who would enter from entering, and closing the womb-door which might be 
+entered. 
+
+
+
+[Method of Preventing Entry into a Womb] 
+
+The instructions for preventing the being from entering are thus: 
+
+O nobly-born, (so-and-so by name,) whosoever may have been thy tutelary deity, tranquilly meditate 
+upon him-as upon the reflection of the moon in water, apparent yet non-existent [as a moon], like a 
+magically-produced illusion. If thou hast no special tutelary, meditate either upon the Compassionate 
+Lord or upon me; and, with this in mind, meditate tranquilly. 
+
+Then, causing the [visualized form of the] tutelary deity to melt away from the extremities, meditate, 
+without any thought-forming, upon the vacuous Clear Light. This is a very profound art; in virtue of it, 
+a womb is not entered. 
+
+
+
+42 
+
+
+
+[The First Method of Closing the Womb-Door] 
+
+
+
+In that manner meditate; but even though this be found inadequate to prevent thee from entering into a 
+womb, and if thou findest thyself ready to enter into one, then there is the profound teaching for 
+closing the womb-door. Listen thou unto it: 
+
+'When, at this time, alas! the Sidpa Bardo is dawning upon oneself, 
+
+Holding in mind one single resolution, 
+
+Persist in joining up the chain of good karma; 
+
+Close up the womb-door, and remember the opposition. 
+
+This is a time when earnestness and pure love are necessary; 
+
+Abandon jealousy, and meditate upon the Guru Father-Mother.' 
+
+Repeat this, from thine own mouth, distinctly; and remember its meaning vividly, and meditate upon it. 
+The putting of this into practice is essential. 
+
+The significance of the above teaching, 'When, at this time, the Sidpa Bardo is dawning upon me [or 
+upon oneself]', is that now thou art wandering in the Sidpa Bardo. As a sign of this, if thou lookest into 
+water, or into mirrors, thou wilt see no reflection of thy face or body; nor doth thy body cast any 
+shadow. Thou hast discarded now thy gross material body of flesh and blood. These are the indications 
+that thou art wandering about in the Sidpa Bardo. 
+
+At this time, thou must form, without distraction, one single resolve in thy mind. The forming of one 
+single resolve is very important now. It is like directing the course of a horse by the use of the reins. 
+
+Whatever thou desirest will come to pass. Think not upon evil actions which might turn the course [of 
+thy mind]. Remember thy [spiritual] relationship with the Reader of this Bardo Thodol, or with any 
+one from whom thou hast received teachings, initiation, or spiritual authorization for reading religious 
+texts while in the human world; and persevere in going on with good acts: this is very essential. Be not 
+distracted. The boundary line between going upwards or going downwards is here now. If thou givest 
+way to indecision for even a second, thou wilt have to suffer misery for a long, long time. This is the 
+moment. Hold fast to one single purpose. Persistently join up the chain of good acts. 
+
+Thou hast come now to the time of closing the womb-door. 'This is a time when earnestness and pure 
+love are necessary', which implieth that now the time hath come when, first of all, the womb-door 
+should be closed, there being five methods of closing. Bear this well at heart. 
+
+[The Second Method of Closing the Womb-Door] 
+
+O nobly-born, at this time thou wilt see visions of males and females in union. When thou seest them, 
+remember to withhold thyself from going between them. Regarding the father and mother as thy Guru 
+and the Divine Mother, meditate upon them and bow down; humbly exercise thy faith; offer up mental 
+worship with great fervency; and resolve that thou wilt request [of them] religious guidance. 
+
+By that resolution alone, the womb ought certainly to be closed; but if it is not closed even by that, and 
+thou findest thyself ready to enter into it, meditate upon the Divine Guru Father-Mother, as upon any 
+tutelary deity, or upon the Compassionate Tutelary and Shakti; and meditating upon them, worship 
+
+
+
+43 
+
+
+
+them with mental offerings. Resolve earnestly that thou wilt request [of them] a boon. By this, the 
+womb-door ought to be closed. 
+
+[The Third Method of Closing the Womb-Door] 
+
+Still, if it be not closed even by that, and thou findest thyself ready to enter the womb, the third method 
+of repelling attachment and repulsion is hereby shown unto thee: 
+
+There are four kinds of birth: birth by egg, birth by womb, supernormal birth, and birth by heat and 
+moisture. Amongst these four, birth by egg and birth by womb agree in character. 
+
+As above said, the visions of males and females in union will appear. If, at that time, one entereth into 
+the womb through the feelings of attachment and repulsion, one may be born either as a horse, a fowl, 
+a dog, or a human being. 
+
+If [about] to be born as a male, the feeling of itself being a male dawneth upon the Knower, and a 
+feeling of intense hatred towards the father and of jealousy and attraction towards the mother is 
+begotten. If [about] to be born as a female, the feeling of itself being a female dawneth upon the 
+Knower, and a feeling of intense hatred towards the mother and of intense attraction and fondness 
+towards the father is begotten. Through this secondary cause — [when] entering upon the path of ether, 
+just at the moment when the sperm and the ovum are about to unite — the Knower experienceth the 
+bliss of the simultaneously-born state, during which state it fainteth away into unconsciousness. 
+[Afterwards] it findeth itself encased in oval form, in the embryonic state, and upon emerging from the 
+womb and opening its eyes it may find itself transformed into a young dog. Formerly it had been a 
+human being, but now if it have become a dog it findeth itself undergoing sufferings in a dog's kennel; 
+or [perhaps] as a young pig in a pigsty, or as an ant in an ant-hill, or as an insect, or a grub in a hole, or 
+as a calf, or a kid, or a lamb, from which shape there is no [immediate] returning. Dumbness, stupidity, 
+and miserable intellectual obscurity are suffered, and a variety of sufferings experienced. In like 
+manner, one may wander into hell, or into the world of unhappy ghosts, or throughout the Six Lokas, 
+and endure inconceivable miseries. 
+
+Those who are voraciously inclined towards this [i.e. sangsaric existence], or those who do not at heart 
+fear it — O dreadful! O dreadful! Alas! — and those who have not received a guru's teachings, will fall 
+down into the precipitous depths of the Sangsdra in this manner, and suffer interminably and 
+unbearably. Rather than meet with a like fate, listen thou unto my words and bear these teachings of 
+mine at heart. 
+
+Reject the feelings of attraction or repulsion, and remember one method of closing the womb-door 
+which I am going to show to thee. Close the womb-door and remember the opposition. This is the time 
+when earnestness and pure love are necessary. As hath been said, Abandon jealousy, and meditate 
+upon the Guru Father-Mother. 
+
+As above explained, if to be born as a male, attraction towards the mother and repulsion towards the 
+father, and if to be born as a female, attraction towards the father and repulsion towards the mother, 
+together with a feeling of jealousy [for one or the other] which ariseth, will dawn upon thee. 
+
+For that time there is a profound teaching. O nobly-born, when the attraction and repulsion arise, 
+meditate as follows: 
+
+
+
+44 
+
+
+
+'Alas! what a being of evil karma am I! That I have wandered in the Sangsara hitherto, hath been 
+owing to attraction and repulsion. If I still go on feeling attraction and repulsion, then I shall wander in 
+endless Sangsara and suffer in the Ocean of Misery for a long, long time, by sinking therein. Now I 
+must not act through attraction and repulsion. Alas, for me! Henceforth I will never act through 
+attraction and repulsion.' 
+
+Meditating thus, resolve firmly that thou wilt hold on to that [resolution]. It hath been said, in the 
+Tantras, 'The door of the womb will be closed up by that alone.' 
+
+O nobly-born, be not distracted. Hold thy mind one-pointedly upon that resolution. 
+
+[The Fourth Method of Closing the Womb-Door] 
+
+Again, even if that doth not close the womb, and one findenth [oneself] ready to enter the womb, then 
+by means of the teaching [called] 'The Untrue and the Illusory' the womb should be closed. That is to 
+be meditated as follows: 
+
+'O, the pair, the father and the mother, the black rain, the storm-blasts, the clashing sounds, the 
+terrifying apparitions, and all the phenomena, are, in their true nature, illusions. Howsoever they may 
+appear, no truth is there [in them]; all substances are unreal and false. Like dreams and like apparitions 
+are they; they are non-permanent; they have no fixity. What advantage is there in being attached [to 
+them]! What advantage is there in having fear and terror of them! It is the seeing of the non-existent as 
+the existent. All these are hallucinations of one's own mind. The illusory mind itself doth not exist 
+from eternity; therefore where should these external [phenomena] exist? 
+
+'I, by not having understood these [things] in that way hitherto, have held the non-existent to be the 
+existent, the unreal to be the real, the illusory to be the actual, and have wandered in the Sangsara so 
+long. And even now if I do not recognize them to be illusions, then, wandering in the Sangsara for 
+long ages, [I shall be] certain to fall into the morass of various miseries. 
+
+'Indeed, all these are like dreams, like hallucinations, like echoes, like the cities of the Odour-eaters, 
+like mirage, like mirrored forms, like phantasmagoria, like the moon seen in water — not real even for 
+a moment. In truth, they are unreal; they are false.' 
+
+By holding one-pointedly to that train of thought, the belief that they are real is dissipated; and, that 
+being impressed upon the inner continuity [of consciousness], one turneth backwards: if the knowledge 
+of the unreality be impressed deeply in that way, the womb-door will be closed. 
+
+[The Fifth Method of Closing the Womb-Door] 
+
+Still, even when this is done, if the holding [phenomena] as real remaineth undissolved, the womb- 
+door is not closed; and, if one be ready to enter into the womb, thereupon one should close the womb- 
+door by meditating upon the Clear Light, this being the fifth [method]. The meditation is performed as 
+follows: 
+
+'Lo! All substances are mine own mind; and this mind is vacuousness, is unborn, and unceasing.' 
+
+
+
+45 
+
+
+
+Thus meditating, allow the mind to rest in the uncreated [state] — like, for example, the pouring of 
+water into water. The mind should be allowed its own easy mental posture, in its natural [or 
+unmodified] condition, clear and vibrant. By maintaining this relaxed, uncreated [state of mind], the 
+womb-doors of the four kinds of birth are sure to be closed. Meditate thus until the closing is 
+successfully accomplished. 
+
+[Instructions to the Officiant]: Many very profound teachings for closing the womb-door have been 
+given above. It is impossible that they should not liberate people of the highest, the average, and the 
+lowest intellectual capacity. If it be asked why this should be so, it is because, firstly, the 
+consciousness in the Bardo possessing supernormal power of perception of a limited kind, whatever is 
+spoken to one then is apprehended. Secondly, because — although [formerly] deaf or blind — here, at 
+this time, all one's faculties are perfect, and one can hear whatever is addressed to one. Thirdly, being 
+continually pursued by awe and terror, one thinketh, 'What is best?' and, being alertly conscious, one is 
+always coming to hear whatever may be told to one. Since the consciousness is without a prop, it 
+immediately goeth to whatever place the mind directeth. Fourthly, it is easy to direct it. The memory is 
+ninefold more lucid than before. Even though stupid [before], at this time, by the workings of karma, 
+the intellect becometh exceedingly clear and capable of meditating whatever is taught to it. [Hence the 
+answer is], it is because it [i.e. the Knower] possesseth these virtues. 
+
+That the performance of funeral rites should be efficacious, is, likewise, because of that reason. 
+Therefore, the perseverance in the reading of the Great Bardo Thodol for forty-nine days is of the 
+utmost importance. Even if not liberated at one setting-face-to-face, one ought to be liberated at 
+another; this is why so many different settings-face-to-face are necessary. 
+
+[The Choosing of the Womb-Door] 
+
+[Instructions to the Officiant]: There are, nevertheless, many classes of those who — though reminded, 
+and instructed to direct their thoughts one-pointedly — are not liberated, owing to the great force of evil 
+karmic obscurations, and because of being unaccustomed to pious deeds, and of being much 
+accustomed to impious deeds throughout the aeons. Therefore, if the womb-door hath not been closed 
+ere this, a teaching also for the selection of a womb-door is going to be given hereinafter. Now, 
+invoking the aid of all the Buddhas and Bodhisattvas, repeat the Refuge; and, once more calling the 
+deceased by name thrice, speak as follows: 
+
+'O nobly-born, (so-and-so) listen. Although the above setting-face-to-face teachings have been given 
+one-pointedly, yet thou hast not understood them. Therefore, if the womb-door hath not been closed, it 
+is almost time to assume a body. Make thy selection of the womb [according to] this best teaching. 
+Listen attentively, and hold it in mind. 
+
+[The Premonitory Visions of the Place of Rebirth] 
+
+O nobly-born, now the signs and characteristics of the place of birth will come. Recognize them. In 
+observing the place of birth, choose the continent too. 
+
+If to be born in the Eastern Continent of Liipah, a lake adorned with swans, male and female, [floating 
+thereon], will be seen. Go not there. Recollect the revulsion [against going there]. If one goeth there, 
+[that] Continent — though endowed with bliss and ease — is one wherein religion doth not predominate. 
+Therefore, enter not therein. 
+
+
+
+46 
+
+
+
+If to be born in the Southern Continent of Jambu, grand delightful mansions will be seen. Enter therein, 
+if one is to enter. 
+
+If to be born in the Western Continent of Balang-Chod, a lake adorned with horses, male and female, 
+[grazing on its shores], will be seen. Go not even there, but return here. Although wealth and 
+abundance are there, that being a land wherein religion doth not prevail, enter not there. 
+
+If to be born in the Northern Continent of Daminyan, a lake adorned with male and female cattle, 
+[grazing on its shores], or trees, [round about it], will be seen. Although duration of life, and merits are 
+there, yet that Continent, too, is one wherein religion doth not predominate. Therefore enter not. 
+
+These are the premonitory signs [or visions] of the taking rebirth in those [Continents]. Recognize 
+them. Enter not. 
+
+If one is to be born as a deva, delightful temples [or mansions] built of various precious metals also 
+will be seen. One may enter therein; so enter therein. 
+
+If to be born as an asura, either a charming forest will be seen or else circles of fire revolving in 
+opposite directions. Recollect the revulsion; and do not enter therein by any means. 
+
+If to be born amongst beasts, rock-caverns and deep holes in the earth and mists will appear. Enter not 
+therein. 
+
+If to be born amongst pretas, desolate treeless plains and shallow caverns, jungle glades and forest 
+wastes will be seen. If one goeth there, taking birth as a preta, one will suffer various pangs of hunger 
+and thirst. Recollect the revulsion; and do not go there by any means. Exert great energy [not to enter 
+therein]. 
+
+If to be born in Hell, songs [like wailings], due to evil karma, will be heard. [One will be] compelled to 
+enter therein unresistingly. Lands of gloom, black houses, and white houses, and black holes in the 
+earth, and black roads along which one hath to go, will appear. If one goeth there, one will enter into 
+Hell; and, suffering unbearable pains of heat and cold, one will be very long in getting out of it. Go not 
+there into the midst of that. It hath been said, Exert thine energy to the utmost': this is needed now. 
+
+[The Protection Against the Tormenting Furies] 
+
+O nobly-born, although one liketh it not, nevertheless, being pursued from behind by karmic 
+tormenting furies, one feeleth compelled involuntarily to go on; [and with] tormenting furies in the 
+front, and life-cutters as a vanguard leading one, and darkness and karmic tornadoes, and noises and 
+snow and rain and terrifying hail-storms and whirlwinds of icy blasts occurring, there will arise the 
+thought of fleeing from them. 
+
+Thereupon, by going to seek refuge because of fear, [one beholdeth] the aforesaid visions of great 
+mansions, rock-caverns, earth-caverns, jungles, and lotus blossoms which close [on entering them]; 
+and one escapeth by hiding inside [one of such places] and fearing to come out therefrom, and 
+thinking, 'To go out is not good now'. And fearing to depart therefrom, one will feel greatly attracted to 
+one's place of refuge [which is the womb]. Fearful lest, by going out, the awe and terror of the Bardo 
+
+
+
+47 
+
+
+
+will meet one, and afraid to encounter them, if one hid oneself within [the place or womb chosen], one 
+will thereby assume a very undesirable body and suffer various sufferings. 
+
+That [condition] is an indication that evil spirits and rdkshasas [or demons] are interfering with one. 
+For this time there is a profound teaching. Listen; and heed it: 
+
+At that time — when the tormenting furies will be in pursuit of thee, and when awe and terror will be 
+occurring — instantaneously [visualize] either the Supreme Heruka, or Haya-gri'va, or Vajra-Pani, or 
+[any other] tutelary deity if thou hast such, perfect of form, huge of body, of massive limbs, wrathful 
+and terrifying in appearance, capable of reducing to dust all mischievous spirits. Visualize it 
+instantaneously. The gift-waves and the power of its grace will separate thee from the tormenting 
+furies and thou wilt obtain the power to select the womb-door. This is the vital art of the very profound 
+teaching; therefore bear it thoroughly well in mind. 
+
+O nobly-born, the dhyani and other deities are born of the power of Samddhi [or meditation]. Pretas 
+[or unhappy spirits or shades] and malignant spirits of certain orders are those who by changing their 
+feeling [or mental attitude] while in the Intermediate State assumed that very shape which they 
+thereafter retained, and became pretas, evil spirits, and rdkshasas, possessed of the power of shape- 
+shifting. All pretas, who exist in space, who traverse the sky, and the eighty thousand species of 
+mischievous sprites, have become so by changing their feelings [while] in the mental-body [on the 
+Bardo-plam]. 
+
+At this time, if one can recollect the Great Symbol [teachings] concerning the Voidness, that will be 
+best. If one be not trained in that, train the [mental] powers into [regarding] all things as illusion [or 
+maya]. Even if this be impossible, be not attracted by anything. By meditating upon the Tutelary Deity, 
+the Great Compassionate [One], Buddhahood will be obtained in the Sambhoga-Kdya. 
+
+
+
+[The Alternative Choosing: Supernormal Birth; or Womb-Birth] 
+
+If, however, O nobly-born, thou hast, because of the influence of karma, to enter into a womb, the 
+teaching for the selection of the womb-door will be explained now. Listen. 
+
+Do not enter into any sort of womb which may be come by. If compelled by tormenting furies to enter, 
+meditate upon Hayagriva. 
+
+Since thou now possesseth a slender supernormal power of foreknowledge, all the places [of birth] will 
+be known to thee, one after another. Choose accordingly. 
+
+There are two alternatives; the transference [of the consciousness-principle] to a pure Buddha realm, 
+and the selection of the impure sangsaric womb-door, to be accomplished as follows: 
+
+[Supernormal Birth by Transference to a Paradise Realm] 
+
+In the first-the transference to a pure paradise-the projection is directed [by thinking or meditating] 
+thus: 
+
+
+
+48 
+
+
+
+'Alas! how sorrowful it is that I, during all the innumerable kalpas since illimitable, beginningless time, 
+until now, have been wandering in the Quagmire of Sangsdral O how painful that I have not been 
+liberated into Buddhahood by knowing the consciousness to be the self hitherto ere this! Now doth this 
+Sangsdra disgust me, horrify me, sicken me; no hath the hour come to prepare to flee from it. I myself 
+will so act as to be born in The Happy Western Realm, at the feet of the Buddha Amitabha, 
+miraculously from amidst a lotus blossom. 
+
+Thinking thus, direct the resolution [or wish] earnestly [to that Realm]; or, likewise, to any Realm thou 
+mayst desire — The Pre-eminently Happy Realm, or The Thickly-Formed Realm, or The Realm [of 
+Those} of Long Hair, or the Illimitable Vihara of the Lotus Radiance, in Urgyan's presence; or direct 
+thy wish to any Realm which thou desirest most, in undistracted one-pointedness [of mind]. By doing 
+so, birth will take place in that Realm instantaneously. 
+
+Or, if thou desirest to go to the presense of Maitreya, in the Tushita Heavens, by directing an earnest 
+wish in like manner and thinking, 'I will go to the presence of Maitreya in the Tushita Heavens, for the 
+hour hath struck for me here in the Intermediate State', birth will be obtained miraculously inside a 
+lotus blossom in the presence of Maitreya. 
+
+
+
+[Womb-Birth: The Return to the Human World] 
+
+If, however, such [a supernormal birth] be not possible, and one delighteth in entering a womb or hath 
+to enter, there is a teaching for the selection of the womb-door of impure Sangsdra. Listen: 
+
+Looking with thy supernormal power of foresight over the Continents, as above, choose that in which 
+religion prevaileth and enter therein. 
+
+If birth is to be obtained over a heap of impurities, a sensation that it is sweet-smelling will attract one 
+towards that impure mass, and birth will be obtained thereby. 
+
+Whatsoever they [the wombs or visions] may appear to be, do not regard them as they are [or seem]; 
+and by not being attracted or repelled a good womb should be chosen. In this, too, since it is important 
+to direct the wish, direct it thus: 
+
+Ah! I ought to take birth as a Universal Emperor; or as a Brahmin, like a great sal-tree; or as the son of 
+an adept in siddhic powers; or in a spotless hierarchical line; or in the caste of a man who is filled with 
+[religious] faith; and, being born so, be endowed with great merit so as to be able to serve all sentient 
+beings.' 
+
+Thinking thus, direct thy wish, and enter into the womb. At the same time, emit thy gift-waves [of 
+grace, or good-will] upon the womb which thou art entering, [transforming it thereby] into a celestial 
+mansion. And believing that the Conquerors and their Sons [or Bodhisattvas] of the Ten Directions, 
+and the tutelary deities, especially the Great Compassionate [One}, are conferring power thereon, pray 
+unto Them, and enter the womb. 
+
+
+
+49 
+
+
+
+In selecting the womb-door thus, there is a possibility of error: through the influence of karma, good 
+wombs may appear bad and bad wombs may appear good; such error is possible. At that time, too, the 
+art of the teaching being important, thereupon do as follows: 
+
+Even though a womb may appear good, do not be attracted; if it appear bad, have no repulsion towards 
+it. To be free from repulsion and attraction, or from the wish to take or to avoid — to enter in the mood 
+of complete impartiality — is the most profound of arts. Excepting only for the few who have had some 
+practical experience [in psychical development], it is difficult to get rid of the remnants of the disease 
+of evil propensities. 
+
+[Instructions to the Officiant]: Therefore, if unable to part with the attraction and repulsion, those of 
+the least mentality and of evil karma will be liable to take refuge amongst brutes. The way to repel 
+therefrom is to call the deceased by name again, thus: 
+
+O nobly-born, if thou art not able to rid thyself of attraction and repulsion, and know not the [art of] 
+selecting the womb-door, whichever of the above visions may appear, call up on the Precious Trinity 
+and take refuge [therein]. Pray unto the Great Compassionate One. Walk with thy head erect. Know 
+thyself in the Bardo. Cast away all weakness and attraction towards thy sons and daughters or any 
+relations left behind thee; they can be of no use to thee. Enter upon the White Light-[Path] of the 
+devas, or upon the Yellow Light-[Path] of human beings; enter into the great mansions of precious 
+metals and into the delightful gardens. 
+
+[Instructions to the Officiant]: Repeat that [address to the deceased] seven times over. Then there 
+should be offered 'The Invocation of the Buddhas and Bodhisattvas'; 'The Path of Good Wishes Giving 
+Protection from Fears in the Bardo'; 'The Root Words [or Verses] of the Bardo'; and 'The Rescuer [or 
+Path of Good Wishes for Saving] from the Ambuscades [or Dangerous Narrow Passage-Way] of the 
+Bardo'. These are to be read over thrice. 'The Tahdol', which liberateth the body-aggregate, should also 
+be read out. Then 'The Rite which Conferreth of Itself Liberation in [Virtue of] Propensity' should be 
+read too. 
+
+[The General Conclusion] 
+
+By the reading of these properly, those devotees [or yogis] who are advanced in understanding can 
+make the best use of the Transference at the moment of death. They need not traverse the Intermediate 
+State, but will depart by the Great Straight-Upward [Path]. Others who are a little less practiced [in 
+things spiritual], recognizing the Clear Light in the Chonyid Bardo, at the moment of death, will go by 
+the upward [course]. Those lower than these will be liberated — in accordance with their particular 
+abilities and karmic connexions — when one or other of the Peaceful and Wrathful Deities dawneth 
+upon them, during the succeeding [two] weeks, while in the Chonyid Bardo. 
+
+There being several turning-points, liberation should be obtained at one or other of them through 
+recognizing. But those of very weak karmic connexions, whose mass of obscuration is great [because 
+of] evil actions, have to wander downwards and downwards to the Sidpa Bardo. Yet since there are, 
+like the rungs of a ladder, many kinds of settings-face-to-face [or remindings], liberation should have 
+been obtained at one or at another by recognizing. But those of the weakest karmic connexions, by not 
+recognizing, fall under the influence of awe and terror. [For them] there are various graded teachings 
+for closing the womb-door and for selecting the womb-door; and, at one or other of these, they should 
+have apprehended the method of visualization and [applied] the illimitable virtues [thereof] for 
+
+
+
+50 
+
+
+
+exalting one's own condition. Even the lowest of them, resembling the brute order, will have been able 
+-- in virtue of the application of the Refuge — to turn from entering into misery; and, [obtaining] the 
+great [boon] of a perfectly endowed and freed human body, will, in the next birth, meeting with a guru 
+who is a virtuous friend, obtain the [saving] vows. 
+
+If this Doctrine arrive [while one is] in the Sidpa Bar do, it will be like the connecting up of good 
+actions, resembling [thus] the placing of a trough in [the break of] a broken drain; such is this 
+Teaching. 
+
+Those of heavy evil karma cannot possibly fail to be liberated by hearing this Doctrine [and 
+recognizing]. If it be asked, why? It is because, at that time, all the Peaceful and Wrathful Deities being 
+present to receive [one], and the Mar as and the Interrupters likewise coming to receive [one] along 
+with them, the mere hearing of this Doctrine then turneth one's views, and liberation is obtained; for 
+there is not flesh and blood body to depend upon, but a mental body, which is [easily] affected. At 
+whatever distance one may be wandering in the Bardo, one heareth and cometh, for one possesseth the 
+slender sense of supernormal perception and foreknowledge; and, recollecting and apprehending 
+instantaneously, the mind is capable of being changed [or influenced]. Therefore is it [i.e. the 
+Teaching] of great use here. It is like the mechanism of a catapult. It is like the moving of a big 
+wooden beam [or log] which a hundred men cannot carry, but which by being floated upon water can 
+be towed wherever desired in a moment. It is like the controlling of a horse's mouth by means of a 
+bridle. 
+
+Therefore, going near [the body of] one who hath passed out of this life — if the body be there — 
+impress this [upon the spirit of the deceased] vividly, again and again, until blood and the yellowish 
+water-secretion begin to issue from the nostrils. At that time the corpse should not be disturbed. The 
+rules to be observed for this [impressing to be efficacious] are: no animal should be slain on account of 
+the deceased; nor should relatives weep or make mournful wailings near the dead body; [let the family] 
+perform virtuous deeds as far as possible. 
+
+In other ways, too, this Great Doctrine of the Bardo Thodol, as well as any other religious texts, may 
+be expounded [to the dead or dying]. If this [Doctrine] be joined to the end of The Guide and recited 
+[along with The Guide] it becometh very efficacious. In yet other ways it should be recited as often as 
+possible. The words and meanings should be committed to memory [by every one]; and, when death is 
+inevitable and the death-symptoms are recognized — strength permitting — one should recite it oneself, 
+and reflect upon the meanings. If strength doth not permit, then a friend should read the Book and 
+impress it vividly. There is no doubt as to its liberating. 
+
+The Doctrine is one which liberateth by being seen, without need of meditation or of sadhana; this 
+Profound Teaching liberateth by being heard or by being seen. This Profound Teaching liberateth those 
+of great evil karma through the Secret Pathway. One should not forget its meaning and the words, even 
+though pursued by seven mastiffs. 
+
+By this Select Teaching, one obtaineth Buddhahood at the moment of death. Were the Buddhas of the 
+Three Times [the Past, the Present, and the Future] to seek, They could not find any doctrine 
+transcending this. 
+
+Thus is completed the Profound Heart-Drops of the Bardo Doctrine, called The Bardo Thodol, which 
+liberateth embodied beings. 
+
+
+
+51 
+
+
+
+[Here endeth the Tibetan book of the Dead] 
+
+
+
+The Appendix 
+
+[In our Manuscript (but not in the Block-Print), directly following the text of the Bardo Thodol, there 
+are thirteen folios of rituals and prayers (lit., 'paths of good wishes'), which all professional readers of 
+the Bardo Thodol must know, usually from memory, and apply as needed; and they are here rendered 
+into English as follows:] 
+
+
+
+[I: The Invocation of the Buddhas and Bodhisattvas] 
+
+[Instructions to the Officiant]: The invoking of the Buddhas and Bodhisattvas for assistance, when 
+[any one is] dying, is [thus]: 
+
+Offer up to the Trinity whatever actual offerings can be offered [by the dying person, or by his family], 
+together with mentally-created offerings: and, holding in the hand sweet-smelling incense, repeat, with 
+great fervency, the following: 
+
+O ye Buddhas and Bodhisattvas, abiding in the Ten Directions, endowed with great compassion, 
+endowed with foreknowledge, endowed with the divine eye, endowed with love, affording protection 
+to sentient beings, condescend through the power of your great compassion to come hither; condescend 
+to accept these offerings actually laid out and mentally created. 
+
+O ye Compassionate Ones, ye possess the wisdom of understanding, the love of compassion, the power 
+of [doing] divine deeds and of protecting, in incomprehensible measure. Ye Compassionate Ones, 
+(such-and-such a person) is passing from this world to the world beyond. He is leaving this world. He 
+is taking a great leap. No friends [hath he]. Misery is great. [He is without] defenders, without 
+protectors, without forces and kinsmen. The light of this world hath set. He goeth to another place. He 
+entereth thick darkness. He falleth down a steep precipice. He entereth into a jungle solitude. He is 
+pursued by Karmic Forces. He goeth into the Vast Silence. He is borne away by the Great Ocean. He is 
+wafted on the Wind of Karma. He goeth in the direction where stability existeth not. He is caught by 
+the Great Conflict. He is obsessed by the Great Afflicting Spirit. He is awed and terrified by the 
+Messengers of the Lord of Death. Existing Karma putteth him into repeated existence. No strength 
+hath he. He hath come upon a time when he hath to go alone. 
+
+O ye Compassionate Ones, defend (so-and-so) who is defenseless. Protect him who is unprotected. Be 
+his forces and his kinsmen. Protect [him] from the great gloom of the Bardo. Turn him from the red [or 
+storm] wind of Karma. Turn him from the great awe and terror of the Lords of Death. Save him from 
+the long narrow passage-way of the Bardo. 
+
+O ye Compassionate Ones, let not the force of your compassion be weak; but aid him. Let him not go 
+into misery [or the miserable states of existence]. Forget not your ancient vows; and let not the force of 
+your compassion be weak. 
+
+
+
+52 
+
+
+
+O ye Buddhas and Bodhisattvas, let not the might of the method of your compassion be weak towards 
+this one. Catch hold of him with [the hook of] your grace. Let not the sentient being fall under the 
+power of evil karma. 
+
+O ye Trinity, protect him from the miseries of the Bar do. 
+
+Saying this with great humility and faith, let thyself and [all] others [present] repeat it thrice. 
+
+
+
+[II:] 'The Path of Good Wishes for Saving from the Dangerous Narrow Passageway of the Bardo 1 
+
+is [as follows]: 
+
+[1] 
+
+O ye Conquerors and your Sons, abiding in the Ten Directions, 
+
+O ye ocean-like Congregation of the All-Good Conquerors, the Peaceful and the Wrathful, 
+O ye Gurus and Devas, and ye DakinTs, the Faithful Ones, 
+Hearken now out of [your] great love and compassions: 
+Obeisance, O ye assemblage of Gurus and DakinTs; 
+Out of your great love, lead us along the Path. 
+
+[2] 
+
+When, through illusion, I and others are wandering in the Sangsara, 
+
+Along the bright light-path of undistracted listening, reflection, and meditation, 
+
+May the Gurus of the Inspired Line lead us, 
+
+May the bands of Mothers be our rear-guard, 
+
+May we be saved from the fearful narrow passage-way of the Bardo, 
+May we be placed in the state of the perfect Buddhahood. 
+
+[3] 
+
+When, through violent anger, [we are] wandering in the Sangsara, 
+Along the bright light-path of the Mirror-like Wisdom, 
+May the Bhagavan Vajra-Sattva lead us, 
+May the Mother Mamakl be our rear-guard, 
+
+May we be saved from the fearful narrow passage-way of the Bardo, 
+May we be placed in the state of the perfect Buddhahood. 
+
+[4] 
+
+When, through intense pride, [we are] wandering in the Sangsara, 
+
+Along the bright light-path of the Wisdom of Equality, 
+
+May the Bhagavan Ratna-Sambhava lead us, 
+
+May the Mother, She-of-the-Buddha-Eye, be our rear-guard, 
+
+
+
+53 
+
+
+
+May we be saved from the fearful narrow passage-way of the Bardo, 
+May we be placed in the state of the perfect Buddhahood. 
+
+[5] 
+
+When, through great attachment, [we are] wandering in the Sangsdra, 
+Along the bright light-path of the Discriminating Wisdom, 
+May the Bhagavan Amitabha lead us, 
+
+May the Mother, [She]-of- White-Raiment, be our rear-guard, 
+
+May we be saved from the fearful narrow passage-way of the Bardo, 
+
+May we be placed in the state of the perfect Buddhahood. 
+
+[6] 
+
+When, through intense jealousy, [we are] wandering in the Sangsdra, 
+
+Along the bright light-path of the All-Performing Wisdom, 
+
+May the Bhagavan Amogha-Siddhi lead us, 
+
+May the Mother, the Faithful Tara, be our rear-guard 
+
+May we be saved from the fearful narrow passage-way of the Bardo, 
+
+May we be placed in the state of the perfect Buddhahood. 
+
+[7] 
+
+When, through intense stupidity, [we are] wandering in the Sangsdra, 
+
+Along the bright light-path of the Wisdom of Reality, 
+
+May the Bhagavan Vairochana lead us, 
+
+May the Mother of Great Space be our rear-guard, 
+
+May we be saved from the fearful narrow passage-way of the Bardo, 
+
+May we be placed in the state of the perfect Buddhahood. 
+
+[8] 
+
+When, through intense illusion, [we are] wandering in the Sangsdra, 
+
+Along the bright light-path of the abandonment of hallucinatory fear, awe, and terror, 
+
+May the Bhagavans of the Wrathful Ones lead us, 
+
+May the bands of the Wrathful Goddesses Rich-in-Space be our rear-guard, 
+May we be saved from the fearful narrow passage-way of the Bardo, 
+May we be placed in the state of the perfect Buddhahood. 
+
+[9] 
+
+When, through intense propensities, [we are] wandering in the Sangsdra, 
+Along the bright light-path of the Simultaneously-born Wisdom, 
+May the Knowledge-Holders lead us, 
+
+May the bands of the Mothers, the DdkinTs, be our rear-guard, 
+
+May we be saved from the fearful narrow passage-way of the Bardo, 
+
+May we be placed in the state of the perfect Buddhahood. 
+
+
+
+54 
+
+
+
+[10] 
+
+
+
+May the ethereal elements not rise up as enemies; 
+
+May it come that we shall see the Realm of the Blue Buddha. 
+
+May the watery elements not rise up as enemies; 
+
+May it come that we shall see the Realm of the White Buddha. 
+
+May the earthy elements not rise up as enemies; 
+
+May it come that we shall see the Realm of the Yellow Buddha. 
+
+May the fiery elements not rise up as enemies; 
+
+May is come that we shall see the Realm of the Red Buddha. 
+
+May the airy elements not rise up as enemies; 
+
+May it come that we shall see the Realm of the Green Buddha. 
+
+May the elements of the rainbow colours not rise up as enemies; 
+
+May it come that all the Realms of the Buddhas will be seen. 
+
+May it come that all the Sounds [in the Bardo] will be known as one's own sounds; 
+
+May it come that all the Radiances will be known as one's own radiances; 
+
+May it come that the Tri-Kaya will be realized in the Bardo. 
+
+
+
+[Ill:] Here beginneth 
+
+'The Root Verses of the Six Bardos u . 
+[1] 
+
+O now, when the Birthplace Bardo upon me is dawning! 
+Abandoning idleness — there being no idleness in [a devotee's] life — 
+Entering into the Reality undistractedly, listening, reflecting, and meditating, 
+
+Carrying on to the Path [knowledge of the true nature of] appearances and of mind, may the Tri-Kaya 
+be realized: 
+
+Once that the human form hath been attained, 
+
+May there be no time [or opportunity] in which to idle it [or human life] away. 
+
+[2] 
+
+O now, when the Dream Bardo upon me is dawning! 
+
+Abandoning the inordinate corpse-like sleeping of the sleep of stupidity, 
+
+May the consciousness undistractedly be kept in its natural state; 
+
+Grasping the [true nature of] dreams, [may I] train [myself] in the Clear Light of Miraculous 
+Transformation: 
+
+Acting not like the brutes in slothfulness, 
+
+May the blending of the practicing of the sleep [state] and actual [or waking] experience be highly 
+valued [by me]. 
+
+[3] 
+
+
+
+55 
+
+
+
+O now, when the Dhydna Bar do upon me is dawning! 
+
+Abandoning the whole mass of distractions and illusions, 
+
+May [the mind] be kept in the mood of endless undistracted Samddhi, 
+
+May firmness both in the visualizing and in the perfected [stages] be obtained: 
+
+At this time, when meditating one-pointedly, with [all other] actions put aside, 
+
+May I not fall under the power of misleading, stupefying passions. 
+
+[4] 
+
+O now, when the Bardo of the Moment of Death upon me is dawning! 
+Abandoning attraction and craving, and weakness for all [worldly things], 
+May I be undistracted in the space of the bright [enlightening] teachings, 
+May I [be able to] transfuse myself into the heavenly space of the Unborn: 
+The hour hath come to part with this body composed of flesh and blood; 
+May I know the body to be impermanent and illusory. 
+
+[5] 
+
+O now, when the Bardo of the Reality upon me is dawning, 
+
+Abandoning all awe, fear, and terror of all [phenomena], 
+
+May I recognize whatever appeareth as being mine own thought-forms, 
+
+May I know them to be apparitions in the Intermediate State; 
+
+[It hath been said], 'There arriveth a time when the chief turning-point is reached; 
+
+Fear not the bands of the Peaceful and Wrathful, Who are thine own thought- forms'. 
+
+[6] 
+
+O now, when the Bardo of [taking] Rebirth upon me is dawning! 
+One-pointedly holding fast to a single wish, 
+
+[May I be able to] continue the course of good deeds through repeated efforts; 
+
+May the womb-door be closed and the revulsion recollected: 
+
+The hour hath come when energy and pure love are needed; 
+
+[May I] cast off jealousy and meditate upon the Guru, the Father-Mother. 
+
+[7] 
+
+['O] procrastinating one, who thinketh not of the coming of death, 
+Devoting thyself to the useless doings of this life, 
+Improvident art thou in dissipating thy great opportunity; 
+
+Mistaken, indeed, will thy purpose be now if thou returnest empty-handed [from this 
+
+Since the Holy Dharma is known to be thy true need, 
+
+Wilt thou not devote [thyself] to the Holy Dharma even now?' 
+
+[Epilogue] 
+
+Thus say the Great Adepts in devotion. 
+
+If the chosen teaching of the guru be not borne in mind, 
+
+
+
+56 
+
+
+
+Wilt thou not [O shishya] be acting even as a traitor to thyself? 
+It is of great importance that these Root Words be known. 
+
+
+
+<a> 
+
+[IV:] Here beginneth 
+
+'The Path of Good Wishes which Protecteth from Fear in the Bardo': 
+
+[1] 
+
+When the cast [of the dice] of my life hath become exhausted, 
+The relatives in this world avail me not; 
+When I wander alone by myself in the Bardo, 
+
+[O] ye Conquerors, Peaceful and Wrathful, exercising the power of your compassion, 
+Let it come that the Gloom of Ignorance be dispelled. 
+
+[2] 
+
+When wandering alone, parted from loving friends, 
+When the shapes of mine empty though-forms dawn upon me here, 
+[May the] Buddhas, exerting the power of their divine compassion, 
+Cause it to come that there be neither awe nor terror in the Bardo. 
+
+[3] 
+
+When the bright radiances of the Five Wisdoms shine upon me now, 
+Let it come that I, neither awed nor terrified, may recognize them to be of myself; 
+When the apparitions of the Peaceful and Wrathful forms are dawning upon me here, 
+Let it come that I, obtaining the assurance of fearlessness, may recognize the Bardo. 
+
+[4] 
+
+When experiencing miseries, because of the force of evil karma, 
+Let it come that the Conquerors, the Peaceful and Wrathful, may dispel the miseries; 
+When the self-existing Sound of Reality reverberates [like] a thousand thunders, 
+Let it come that they be transmuted into the sounds of the Mahayana Doctrines. 
+
+[5] 
+
+When [I am] unprotected, [and] karmic influences have to be followed here, 
+I beseech the Conquerors, the Peaceful and the Wrathful, to protect me; 
+When suffering miseries, because of the karmic influence of propensities, 
+Let it come that the blissful Samadhi of the Clear Light may dawn [upon me]. 
+
+[6] 
+
+
+
+57 
+
+
+
+When assuming supernormal rebirth in the Sidpa Bardo, 
+
+Let it come that the perverting revelations of Mara occur not therein; 
+
+When I arrive wheresoever I wish to, 
+
+Let it come that I experience not the illusory fright and awe from evil karma. 
+
+[7] 
+
+When the roarings of savage beasts are uttered, 
+
+Let it come that they be changed into the sacred sounds of the Six Syllables; 
+
+When pursued by snow, rain, wind, and darkness, 
+
+Let it come that I see with the celestial eyes of bright Wisdom. 
+
+[8] 
+
+Let it come that all sentient beings of the same harmonious order in the Bardo, 
+Without jealousy [towards one another], obtain birth on the higher planes; 
+When [destined to] suffering from intense miseries of hunger and thirst, 
+Let it come that I experience not the pangs of hunger and thirst, heat and cold. 
+
+[9] 
+
+When I behold the future parents in union, 
+
+Let it come that I behold them as the [Divine] Pair, the Conquerors, the Peaceful and the Wrathful 
+Father and Mother; 
+
+Obtaining the power of being born anywhere, for the good of others, 
+
+Let it come that I obtain the perfect body, adorned with the signs and the graces. 
+
+[10] 
+
+Obtaining for myself the body of a male [which is] the better, 
+Let it come that I liberate all who see or hear me; 
+Allowing not the evil karma to follow me, 
+
+Let it come that whatever merits [be mine] follow me and be multiplied. 
+
+[11] 
+
+Wherever I be born, there and then, 
+
+Let it come that I meet the Conquerors, the Peaceful and the Wrathful Deities; 
+Being able to walk and to talk as soon as [I am] born, 
+
+Let it come that I obtain the non-forgetting intellect and remember my past life [or lives]. 
+
+[12] 
+
+In all the various lores, great, small, and intermediate, 
+
+Let it come that I be able to obtain mastery merely upon hearing, reflecting, and seeing; 
+
+In whatever place I be born, let it be auspicious; 
+
+Let it come that all sentient beings be endowed with happiness. 
+
+
+
+58 
+
+
+
+[13] 
+
+
+
+Ye Conquerors, Peaceful and Wrathful, in likeness to your bodies, 
+
+[Number of your] followers, duration of your life-period, limit of your realms 
+
+And [in likeness to the] goodness of your divine name, 
+
+Let it come that I, and others, equal your very selves in all these. 
+
+[14] 
+
+By the divine grace of the innumerable All-Good Peaceful and Wrathful [Ones}, 
+And by the gift-waves of the wholly pure Reality, 
+
+[And] by the gift-waves of the one-pointed devotion of the mystic devotees, 
+Let it come that whatsoever be wished for be fulfilled here and now. 
+
+'The Path of Good Wishes Affording Protection from Fears in the Bardo' is finished. 
+
+[V: The Colophon] 
+
+[The Manuscript concludes with the following seven verses by the lama or scribe who compiled it, but 
+he — faithful to the old lamaic teaching that the human personality should be self-abased and the 
+Scriptures alone exalted before the gaze of the sentient creatures — has not recorded his name:] 
+
+Through the perfectly pure intention of mine 
+In the making of this, through the root of the merits thereof, 
+[May] those protectorless sentient beings, Mothers, 
+[Be] placed in the State of the Buddha: 
+
+Let the radiant glory of auspiciousness come to illuminate the world; 
+
+Let this Book be auspicious; 
+
+Let virtue and goodness be perfected in every way. 
+
+
+
+[Here endeth the Manuscript of the Bardo Thbdol.] 
+
+
+
+http://www.summum.us/mummification/tbotd/ 
+14, 02, 08 
+
+Reformatted to fit page MD 21, 02, 08 
+
+
+
+59 
+