(18) When wandering alone, separated from dear friends, When the void forms of one's own thoughts are shining here, May the Buddhas, exerting the force of their grace, Cause not to come the fear, awe, and terror in the Bardo. When the five bright Wisdom-Lights are shining here, May recognition come without dread and without awe; When the divine bodies of the Peaceful and the Wrathful are shining here; May the assurance of fearlessness be obtained and the Bardo be recognized. When, by the power of evil karma, misery is being tasted, May the tutelary deities dissipate the misery; When the natural sound of Reality is reverberating [like] a thousand thunders, May they be transmuted into the sounds of the Six Syllables. When unprotected, karma having to be followed here, I beseech the Gracious Compassionate [One] to protect me; When suffering miseries of karmic propensities here, May the blissfulness of the Clear Light dawn; May the Five Elements not rise up as enemies; But may I behold the realms of the Five Orders of the Enlightened Ones.' Thus, in earnest faith and humility, offer up the prayer; whereby all fears will vanish and Buddhahood in the Sambhoga-Kaya will undoubtedly be won: important is this. Being undistracted, repeat it in that manner, three of [even] seven times.

(9) Not yielding to attraction towards the illusory lights of the Six Lokas, but devoting thy whole mind one-pointedly towards the Divine Fathers and Mothers, the Buddhas of the Five Orders, pray thus: 'Alas! when wandering in the Sangsdra through the power of the five virulent poisons, On the bright radiance-path of the Four Wisdoms united, May [I] be led by the Five Victorious Conquerors, May the Five Orders of Divine Mothers be [my] rear-guard; May [I] be rescued from the impure light-paths of the Six Lokas; And, being saved from the ambuscades of the dread Bardo, May [I] be placed within the five pure Divine Realms.'

(43) When, through intense propensities, [we are] wandering in the Sangsdra, Along the bright light-path of the Simultaneously-born Wisdom, May the Knowledge-Holders lead us, May the bands of the Mothers, the DdkinTs, be our rear-guard, May we be saved from the fearful narrow passage-way of the Bardo, May we be placed in the state of the perfect Buddhahood. May the ethereal elements not rise up as enemies; May it come that we shall see the Realm of the Blue Buddha. May the watery elements not rise up as enemies; May it come that we shall see the Realm of the White Buddha. May the earthy elements not rise up as enemies; May it come that we shall see the Realm of the Yellow Buddha. May the fiery elements not rise up as enemies; May is come that we shall see the Realm of the Red Buddha. May the airy elements not rise up as enemies; May it come that we shall see the Realm of the Green Buddha. May the elements of the rainbow colours not rise up as enemies; May it come that all the Realms of the Buddhas will be seen. May it come that all the Sounds [in the Bardo] will be known as one's own sounds; May it come that all the Radiances will be known as one's own radiances; May it come that the Tri-Kaya will be realized in the Bardo.

(1) Let a man meditate on the fivefold Sâman as the five worlds. The hiṅkâra is, the earth, the prastâva the fire, the udgîtha the sky, the pratihâra the sun, the nidhana heaven; so in an ascending line.

(3) And thus it is said in the following verse: There are the fivefold three (the three kinds of sacrificial knowledge, the three worlds &c. in their fivefold form, i. e. as identified with the hiṅkâra, the prastâva, &c.), and the other forms of the Sâman. Greater than these there is nothing else besides.'

(9) On that path of radiance there will come to shine glorious orbs of lights, blue in colour, emitting rays, the Dharma-Dhatu Wisdom [itself], each appearing like an inverted turquoise cup, surrounded by similar orbs, smaller in size, more glorious with five yet smaller [satellite] orbs dotted round about with five starry spots of light of the same nature, leaving neither the centre nor the borders [of the blue light-path] unglorified by the orbs and the smaller [satellite] orbs.

(2) In this, no effort is ever lost and no harm is ever done. Even very little of this dharma saves a man from the Great Fear.

(3) O nobly-born, if thou dost not now recognize thine own thought-forms, whatever of meditation or of devotions thou mayst have performed while in the human world — if thou hast not met with this present teaching — the lights will daunt thee, the sounds will awe thee, and the rays will terrify thee. Shouldst thou not know this all-important key to the teachings — not being able to recognize the sounds, lights, and rays — thou wilt have to wander in the Sangsara.

(10) Be not attracted towards the dull blue light of the brute-world; be not weak. If thou art attracted, thou wilt fall into the brute -world, wherein stupidity predominates, and suffer the illimitable miseries of slavery and dumbness and stupidness; and it will be a very long time ere thou canst get out. Be not attracted towards it. Put thy faith in the bright, dazzling, five-coloured radiance. Direct thy mind one- pointedly towards the deities, the Knowledge-Holding Conquerors. Think, one-pointedly, thus: 'These Knowledge-Holding Deities, the Heroes, and the DdkinTs have come from the holy paradise realms to receive me; I supplicate them all: up to this day, although the Five Orders of the Buddhas of the Three Times have all exerted the rays of their grace and compassion, yet have I not been rescued by them. Alas, for a being like me! May the Knowledge-Holding Deities not let me go downwards further than this, but hold me with the hook of their compassion, and lead me to the holy paradises.'

(9) If thou hadst recognized the radiances of the Five Orders of Wisdom to be the emanations from thine own thought-forms, ere this thou wouldst have obtained Buddhahood in the Sambhoga-Kaya, through having been absorbed into the halo of rainbow light in one or another of the Five Orders of Buddhas.

(27) Wherever the ether pervadeth, consciousness pervadeth; wherever consciousness pervadeth, the Dharma-Kaya pervadeth. Abide tranquilly in the uncreated state of the Dharma-Kaya. In that state, birth will be obstructed and Perfect Enlightenment gained.

(43) When, through illusion, I and others are wandering in the Sangsara, Along the bright light-path of undistracted listening, reflection, and meditation, May the Gurus of the Inspired Line lead us, May the bands of Mothers be our rear-guard, May we be saved from the fearful narrow passage-way of the Bardo, May we be placed in the state of the perfect Buddhahood.

(43) When, through intense stupidity, [we are] wandering in the Sangsdra, Along the bright light-path of the Wisdom of Reality, May the Bhagavan Vairochana lead us, May the Mother of Great Space be our rear-guard, May we be saved from the fearful narrow passage-way of the Bardo, May we be placed in the state of the perfect Buddhahood. When, through intense illusion, [we are] wandering in the Sangsdra, Along the bright light-path of the abandonment of hallucinatory fear, awe, and terror, May the Bhagavans of the Wrathful Ones lead us, May the bands of the Wrathful Goddesses Rich-in-Space be our rear-guard, May we be saved from the fearful narrow passage-way of the Bardo, May we be placed in the state of the perfect Buddhahood.

(1) Shaping the thoughts thus, especially at this time when the Dharma-Kaya of Clear Light [in the state] after death can be realized for the benefit of all sentient beings, know that thou art in that state; [and resolve] that thou wilt obtain the best boon of the State of the Great Symbol, in which thou art, [as follows]: 'Even if I cannot realize it, yet will I know this Bardo, and, mastering the Great Body of Union in Bardo, will appear in whatever [shape] will benefit [all beings] whomsoever: I will serve all sentient beings, infinite in number as are the limits of the sky.'

(18) But though we speak of the paradisical Essence, and also of the Principle of this World, of its Power and wonderful Birth, and what the divine and eternal Wisdom is, yet it is impossible, for us to utter and express it [all;] for the Lake of the Deep can be comprehended in no Spirit, (whether it be Angel or Man,) therefore the innumerable eternal Birth and Wisdom makes a wonderful eternal Joy in Paradise. This innumerable Power and Wisdom may now also be known by us Men, in the third Principle, if we will take it into our Consideration; if we look upon the starry Heaven, the Elements and living Creatures, also upon Trees, Herbs, and Grass, we may behold in the material World, the Similitude of the paradisical incomprehensible World; for this World is proceeded out of the first Root, wherein stand both the material, and also the paradisical spiritual World, which is without Beginning or Transitoriness.

(31) In this tone riseth up the power of all the six spirits, and becometh a palpable body, to speak after an angelical manner, and subsisteth in the power of the other six spirits, and in the light; and this is the body of nature, wherein all heavenly creatures, ideas, figures and sprouts or vegetations are imaged or fashioned. The Holy Gates.

(9) O nobly-born, those are called the Lights of the Four Wisdoms United, [whence proceeds that] which is called the Inner Path through Vajra-Sattva.

(1) Thine own consciousness, not formed into anything, in reality void, and the intellect, shining and blissful, — these two, — are inseparable. The union of them is the Dharma-Kaya state of Perfect Enlightenment.

(9) O nobly-born, on this the Sixth Day, the four colours of the primal states of the four elements [water, earth, fire, air] will shine upon thee simultaneously. At that time, from the Central Realm of the Spreading Forth of See, the Buddha Vairochana, the Divine Father-Mother, with the attendant [deities], will come to shine upon thee. From the Eastern Realm of Pre-eminent Happiness, the Buddha Vajra-Sattva, the Divine Father-Mother, with the attendant [deities] will come to shine upon thee. From the Southern Realm endowed with Glory, the Buddha Ratna-Sambhava, the Divine Father- Mother, with the attendant [deities] will come to shine upon thee. From the Happy Western Realm of Heaped-up Lotuses, the Buddha Amitabha, the Divine Father-Mother, along with the attendant [deities] will come to shine upon thee. From the Northern Realm of Perfected Good Deeds, the Buddha Amogha-Siddhi, the Divine Father-Mother, along with the attendants will come, amidst a halo of rainbow light, to shine upon thee at this very moment.

(1) My zeal burnt within me to write this sixth part! The Masnavi became a standard through thy influence, Thy sword (Husam) has made it an exemplar to the world O spiritual one, I now offer it to thee, Enlighten the world's six sides with its six parts, That it may illuminate him who is not illuminated! Love has naught to do with five senses or six sides, Its only aim is to be attracted to the Beloved! But haply leave may be given me hereafter To tell those mysteries so far as they can be told,