The Tibetan Book of The Dead

The Tibetan Book of the Dead
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]
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-Kāya,
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
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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-Kāya, 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 dhyāna, 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:
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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-Kāya 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 lāma, 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 Allgood
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-Kāya state of Perfect Enlightenment.
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Thine own consciousness, shining, void, and inseparable from the Great Body of Radiance, hath no birth,
nor death, and is the Immutable Light -- Buddha Amitābha.
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-Kāya 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 lāma 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,
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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].
[The Bardo of the Experiencing of Reality]
[Introductory Instructions Concerning the Experiencing of Reality During the Third Stage of the
Bardo, Called the Chönyid 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
Chönyid 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 Chönyid 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 Chönyid 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 Sangsāra. Be not attached [to this world]; be not weak. Remember the Precious Trinity.
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O nobly-born, whatever fear and terror may come to thee in the Chönyid 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 Sangsāra.
[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]
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O nobly-born, thou hast been in a swoon during the last three and one-half days. As soon as thou art
recovered from this swoon, thou wilt have the thought, 'what hath happened!'
Act so that thou wilt recognize the Bardo. At that time, all the Sangsāra will be in revolution; 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 Bhagavān 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-Dhātu, 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-
Dhātu 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-Dhātu. Put thy faith in it, believe in it firmly, and pray unto it, thinking in thy mind that it is the
light proceeding from the heart of the Bhagavān Vairochana coming to receive thee while in the dangerous
ambuscade of the Bardo. That light is the light of the grace of Vairochana.
Be not fond of the dull white light of the devas. Be not attached [to it]; be not weak. If thou be attached to it,
thou wilt wander into the abodes of the 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 Sangsāra, because of intense stupidity, On the radiant light-path of the
Dharma-Dhātu Wisdom
May [I] be led by the Bhagavān 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-Kāya, in the Central Realm of the Densely-Packed.
[The Second Day]
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But if, notwithstanding this setting-face-to-face, through power of anger or obscuring karma one should be
startled at the glorious light and flee, or be overcome by illusions, despite the prayer, on the Second Day,
Vajra-Sattva and his attendant deities, as well as one's evil deeds [meriting] Hell, will come to receive one.
Thereupon the setting-face-to-face is, calling the deceased by name, thus:
O nobly-born, listen undistractedly. On the Second Day the pure form of water will shine as a white light.
At that time, from the deep blue Eastern Realm of Pre-eminent Happiness, the Bhagavān Akshobhya [as]
Vajra-Sattva, blue in colour, holding in his hand a five-pronged dorje, seated upon an elephant-throne, and
embraced by the Mother Māmakī, 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 Bhagavān Vajra-Sattva. Think, with
faith, 'I will take refuge in it'; and pray.
That is the Bhagavān Vajra-Sattva coming to receive thee and to save thee from the fear and terror of the
Bardo. Believe in it; for it is the hook of the rays of grace of Vajra-Sattva.
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 Bhagavān Vajra-Sattva, pray thus:
'Alas! when wandering in the Sangsāra because of the power of violent anger, On the radiant light-path of
the Mirror-like Wisdom, May [I] be led by the Bhagavān Vajra-Sattva, May the Divine Mother Māmakī 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 Bhagavān
Vajra-Sattva and obtain Buddhahood in the Sambhoga-Kāya, in the Eastern Realm called Pre-eminently
Happy.
[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 Bhagavān 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 Bhagavān Ratna-
Sambhava, yellow in colour bearing a jewel in his hand, seated upon a horse-throne and embraced by the
Divine Mother Sangyay-Chanma, will shine upon thee.
The two Bodhisattvas, Ākāsha-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 Bhagavān Ratna-Sambhava; I will take refuge in it'; and pray. It is the hook of the grace-rays of
the Bhagavān Ratna-Sambhava; believe in it.
Be not fond of that dull bluish-yellow light from the human [world]. That is the path of thine accumulated
propensities of violent egotism come to receive 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 Bhagavān
Ratna-Sambhava; and pray thus:
'Alas! when wandering in the Sangsāra because of the power of violent egotism, on the radiant light-path of
the Wisdom of Equality, May [I] be led by the Bhagavān Ratna-Sambhava; May the Divine Mother, She-ofthe-
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.'
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By praying thus, with deep humility and faith, thou wilt merge into the heart of the Bhagavān Ratna-
Sambhava, the Divine Father-Mother, in halo of rainbow light, and attain Buddhahood in the Sambhoga-
Kāya, 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 Bhagavān Amitābha 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 Bhagavān Buddha
Amitābha, red in colour, bearing a lotus in his hand, seated upon a peacock-throne and embraced by the
Divine Mother Gökarmo, will shine upon thee, [together with] the Bodhisattvas Chenrazee and Jampal,
attended by the female Bodhisattvas Ghirdhima and Āloke. 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 Amitābha, will strike against thy heart [so radiantly] that thou wilt
scarcely be able to look upon it. Fear it not.
Along with it, a dull red light from the Preta-loka, coming side by side with the Light of Wisdom, will also
shine upon thee. Act so that thou shalt not be fond of it. Abandon attachment [and] weakness [for it].
At that time, through the influence of intense attachment, thou wilt become terrified by the dazzling red
light, and wilt [wish to] flee from it. And thou wilt beget a fondness for that dull red light of the Preta-loka.
At that time, be not afraid of the glorious, dazzling, transparent, radiant red light. Recognizing it as
Wisdom, keeping thine intellect in 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 Bhagavān Amitābha, and I will take
refuge in it'; and, trusting humbly in it, pray unto it. That is the hook-rays of the grace of the Bhagavān
Amitābha. Trust in it humbly; flee not. Even if thou fleest, it will follow thee inseparably [from thyself].
Fear it not. Be not attracted towards the dull red light of the Preta-loka. That is the light-path proceeding
from the accumulations of thine intense attachment [to 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 Bhagavān Amitābha, the Father-Mother, put thy trust one-pointedly and pray thus:
'Alas! when wandering in the Sangsāra because of the power of intense attachment, On the radiant lightpath
of the Discriminating Wisdom May [I] be led by the Bhagavān Amitābha, May the Divine Mother,
She-of-White-Raiment, be [my] rear-guard; May [I] be safely led across the dangerous ambush of the
Bardo; And may [I] be placed in the state of the All-Perfect Buddhahood.'
By praying thus, humbly and earnestly, thou wilt merge into the heart of the Divine Father-Mother, the
Bhagavān Amitābha, in halo of rainbow-light, and attain Buddhahood in the Sambhoga-Kāya, in the
Western Realm named Happy.
[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
Bhagavān 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 Bhagavān Buddha Amogha-Siddhi, green in colour, bearing a crossed-dorje in hand, seated
upon a sky-traversing Harpy-throne, embraced by the Divine Mother, the Faithful Dölma, 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 hookrays
of the light of grace of the Bhagavān Amogha-Siddhi, which is the All-Performing Wisdom.' Believe
[thus] on it. Flee not from it.
Even though thou shouldst flee from it, it will follow thee inseparably [from thyself]. Fear it not. Be not
fond of that dull green light of the Asura-loka. That is the 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 Bhagavān Amogha-Siddhi,
pray thus:
'Alas! when wandering in the Sangsāra because of the power of intense jealousy, On the radiant light-path
of the All-Performing Wisdom May[I] be led by the Bhagavān Amogha-Siddhi; May the Divine Mother, the
Faithful Tārā, 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 Bhagavān Amogha-Siddhi, in halo of rainbow light, and attain Buddhahood in the Sambhoga-Kāya, 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-Kāya, through having
been absorbed into the halo of rainbow light in one or another of the Five Orders of Buddhas.
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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 Amitābha, the Divine
Father-Mother, along with the attendant [deities] will come to shine upon thee. From the Northern Realm of
Perfected Good Deeds, the Buddha Amogha-Siddhi, the Divine Father-Mother, along with the attendants
will come, amidst a halo of rainbow light, to shine upon thee at this very moment.
'O nobly-born, on the outer circle of these five pair of 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-Bhadrā], the Divine Father and the Divine Mother -- these two, also will come to shine.
These forty-two perfectly endowed deities, issuing from within thy heart, being the product of thine own
pure love, will come to shine. Know them.
O nobly-born, these realms are not come from somewhere outside [thyself]. They come from within the
four divisions of thy heart, which, including its centre, make the five directions. They issue from within
there, and 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-Dhātu 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 Amitābha, 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 Wisdomfaculty
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 Samādhi; and, having merged into the body of the perfectly evolved intellect, thou wilt
have obtained Buddhahood in the Sambhoga-Kāya, whence there is no return.
O nobly-born, along with the radiances of Wisdom, the impure illusory lights of the Six Lokas will also
come to shine. If it be asked, 'What are they?' [they are] a dull white light from the devas, a dull green light
from the asuras, a dull yellow light from human beings, a dull blue light from the brutes, a dull reddish light
from the pretas, and a dull smoke-coloured light from Hell. 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 Sangsāra , wherein thou wilt be whirled round and round and made to taste
of the sufferings thereof.
O nobly-born, if thou art one who hath not obtained the select words of the guru, thou wilt have fear of the
pure radiances of Wisdom and of the deities thereof. Being thus frightened, thou wilt be attracted towards
the impure 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 onepointedly
towards the Divine Fathers and Mothers, the Buddhas of the Five Orders, pray thus:
'Alas! when wandering in the Sangsāra through the power of the five virulent poisons, 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 Dākinī, [he]
21
holding a crescent knife and a skull [filled] with blood, dancing and making the mudrā of fascination, [with
his right hand held] aloft, will come to shine.
To the east of that Circle, the deity called the Earth-Abiding Knowledge-Holder, white of colour, with
radiant smiling countenance, embraced by the White Dākinī, the [Divine] Mother, [he] holding a crescent
knife and a skull [filled] with blood, dancing and making the mudrā of fascination, [with his right hand
held] aloft, will come to shine.
To the south of that Circle, the Knowledge-Holding Deity called [He] Having Power Over Duration of Life,
yellow in colour, smiling and radiant, embraced by the Yellow Dākinī, the [Divine] Mother, [he] holding a
crescent knife and a skull [filled] with blood, dancing and making the mudrā of fascination, [with his right
hand held] aloft, will come to shine.
To the west of that Circle, the Knowledge-Holding Deity of the Great Symbol, red of colour, smiling and
radiant, embraced by the Red Dākinī, the [Divine] Mother, [he] holding a crescent knife and a skull [filled]
with blood, dancing and making the mudrā of fascination, [with his right hand held] aloft, will come to
shine.
To the north of that Circle, the deity called Self-Evolved Knowledge-Holder, green of colour, with a halfangry,
half-smiling countenance, embraced by the Green Dākinī, the [Divine] Mother, [he] holding a
crescent knife and a skull [filled] with blood, dancing and making the mudrā of fascination, [with his right
hand held] aloft, will come to shine.
In the Outer Circle, round about these Knowledge-Holders, innumerable bands of dākinīs -- dākinīs of the
eight places of cremation, dākinīs of the four classes, dākinīs of the three abodes, dākinīs of the thirty holyplaces
and of the twenty-four places of pilgrimage -- heroes, heroines, celestial warriors, and faithprotecting
deities, male and female, each bedecked with the six bone-ornaments, having drums and thighbone
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 Dākinīs have come from the holy paradise realms to receive me; I supplicate
them all: up to this day, although the Five Orders of the Buddhas of the Three Times have all exerted the
rays of their grace and compassion, yet have I not been rescued by them. Alas, for a being like me! May the
Knowledge-Holding Deities not let me go downwards further than this, but hold me with the hook of their
compassion, and lead me to the holy paradises.'
Thinking in that manner, one-pointedly, pray thus:
'O ye Knowledge-Holding Deities, pray hearken unto me; Lead me on the Path, out of your great love
When {I am] wandering in the Sangsāra, because of intensified propensities, On the bright light-path of the
Simultaneously-born Wisdom May the bands of Heroes, the Knowledge-Holders, lead me; May the bands
of the Mothers, the dākinīs, 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 Thödol concerned with the setting-face-to-face of the Peaceful [Deities] of
the Chönyid 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 Sangsāra.
As for the common worldly folk, what need is there to mention them! By fleeing, through fear, terror, and
awe, they fall over the precipices into the unhappy worlds and suffer. But the least of the least of the
devotees of the mystic mantrayanā 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 rainbowhalo
[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 mantrayānic [devotees] -- who may seem to be of very unrefined manners,
unindustrious, untactful, and who may not live in accordance with his vows, and who in every way may be
inelegant in his habits, and even unable, perhaps, to carry the practices of his teachings to a successful issue
-- let no one feel disrespect for nor doubt him, but pay reverence to the esoteric [or mystic] doctrines [which
he holdeth]. By that, alone, one obtaineth liberation at this stage.
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 mantrayānic 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 Chönyid Bardo. As soon as they cease to breathe, they will be led into
the pure paradise realms by the Heroes and Heroines and the Knowledge-Holders. As a sign of this, the sky
will be cloudless; they will merge into rainbow radiance; there will be sun-showers, sweet scent of incense
[in the air], music in the skies, radiances; bone-reliques and images [from their funeral-pyre].
Therefore, to the abbots [or discipline-holders], to the doctors, and to those mystics who have failed in their
vows, and to all the common people, this Thödol is indispensable. 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-Kāya, all of them will be such as not to need the reading of this Thödol. By
recognizing the Clear Light at the moment of death, they also will recognize the visions of the Peaceful and
the Wrathful during the Chönyid Bardo, and obtain the Sambhoga-Kāya; or, recognizing during the Sidpa
Bardo, obtain the Nirmāna-Kāya; and, taking birth on the higher planes, will, in the next rebirth, meet with
this Doctrine, and then enjoy the continuity of karma.
Therefore, this Thödol is the doctrine by which Buddhahood may be attained without meditation; the
doctrine liberating by the hearing [of it] alone; the doctrine which leadeth 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 Thödol 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 blooddrinking
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 'ala-
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 Bhagavān 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-Kāya will be won.
[The Ninth Day]
But if one flee from them, through awe and terror being begotten, then, on the Ninth Day, the blooddrinking
[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 Bhagavān 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 Bhagavān 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
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Bhagavān 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 Bhagavān
Padma-Heruka, of reddish-black colour; [having] three faces, six hands, and four feet firmly postured, the
right[face] white, the left, blue, the central, darkish red; in the first of the right of the six hands holding a
lotus, in the middle [one], a trident-staff, in the last, a club; in the first of the left [hands], a bell, in the
middle [one], a skull-bowl filled with 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 Bhagavān Amitābha. Believe in them. Concomitantly with recognition, liberation will come.
Through such acknowledging, recognizing them to be tutelary deities, in at-one-ment thou wilt merge [into
them], and obtain Buddhahood.
[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 Bhagavān Amogha-Siddhi.
Believe; and be humble; and be fond [of them]. Concomitantly with recognition, liberation will come.
Through such acknowledging, recognizing them to be tutelary deities, in at-one-ment thou wilt merge [into
them], and obtain Buddhahood. Through the guru's select teaching, one cometh to recognize them to be the
thought-forms issuing from one's own intellectual faculties. For instance, a person, upon recognizing a lionskin
[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 Sangsāra. 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 makara-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 Ghasmarī, the left [hand] holding a bloodfilled
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.
[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 Sangsāra. 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 makara-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 Ghasmarī, the left [hand] holding a bloodfilled
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.
[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 Thödol 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 Chönyid 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 becometh 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-Thödol, The Bardo called Chönyid was taught; And now, of the Bardo called
Sidpa, The vivid reminder is brought.
[Introductory Instructions to the Officiant]: Although, heretofore, while in the Chönyid 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 Chönyid 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 desirebody.
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 Chönyid 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 nothingto-
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 samādhi, 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 shapeshifting
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 dhyāna. 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
dhyāna, 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-produced flesh-eating rākshasas [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 noblyborn,
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.
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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 stūpas 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 [earthplane]
body. Because of this inability to loiter, thou oft-times wilt feel perturbed and vexed and panicstricken.
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 Chönyid 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
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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 Bardo. Meditate upon the Samādhi 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-Kāya.
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-Kāya.
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 Ādi-Kāya. And the power of this, shining unobstructedly, will radiate everywhere; it is the Nirmāna-
Kāya.
O nobly-born, listen unto me undistractedly. By merely recognizing the Four Kāyas, 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:
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'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
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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 Kamkanī 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.
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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 Samādhi 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-world, and a smokecoloured
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-
Kāya pervadeth. Abide tranquilly in the uncreated state of the Dharma-Kāya. In that state, birth will be
obstructed and Perfect Enlightenment gained.
[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 magicallyproduced
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.
[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 Thödol, 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
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them with mental offerings. Resolve earnestly that thou wilt request [of them] a boon. By this, the wombdoor
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 Sangsāra 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:
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'Alas! what a being of evil karma am I! That I have wandered in the Sangsāra hitherto, hath been owing to
attraction and repulsion. If I still go on feeling attraction and repulsion, then I shall wander in endless
Sangsāra 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 Sangsāra so long. And even
now if I do not recognize them to be illusions, then, wandering in the Sangsāra 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.'
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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 Thödol 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 onepointedly,
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 Lüpah, 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.
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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-Chöd, 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 lifecutters
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
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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 rākshasas [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-grïva, 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 Samādhi [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 rākshasas, 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-plane].
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-Kāya.
[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:
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'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 Sangsāra! 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 Sangsāra
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 Amitābha, 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 Vihāra 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 Sangsāra. 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 Brāhmin, 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.
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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 Chönyid 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 Chönyid 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 wombdoor
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
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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 Bardo, 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 Māras 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 Thödol, 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 Thödol, which
liberateth embodied beings.
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[Here endeth the Tibetan book of the Dead]