(8) Namely, when we thus perceive by touch the warmth here in the body . And of it we have this audible proof: Namely, when we thus, after stopping our ears, listen to what is like the rolling of a carriage, or the bellowing of an ox, or the sound of a burning fire (within the ears). Let a man meditate on this as the (Brahman) which is seen and heard. He, who knows this, becomes conspicuous and celebrated, yea, he becomes celebrated.

(7) By thus being set face to face, however weak the mental faculties may be, there is no doubt of one's gaining Liberation. Yet, though so often set face to face, there are classes of men who, having created much bad karma, or having failed in observance of vows, or, their lot [for higher development] being altogether lacking, prove unable to recognize: their obscurations and evil karma from covetousness and miserliness produce awe of the sounds and radiances, and they flee. [If one be of these classes], then, on the Fourth Day, the Bhagavan Amitabha and his attendant deities, together with the light-path from the Preta-loka, proceeding from miserliness and attachment, will come to receive one simultaneously.

(11) [Those of, and] above, the mystic mantraydnic devotees of ordinary [psychic development], who have meditated upon the visualization and perfection processes and practiced the essences [or essence mantras], need not wander down this far on the Chonyid Bardo. As soon as they cease to breathe, they will be led into the pure paradise realms by the Heroes and Heroines and the Knowledge-Holders. As a sign of this, the sky will be cloudless; they will merge into rainbow radiance; there will be sun- showers, sweet scent of incense [in the air], music in the skies, radiances; bone-reliques and images [from their funeral-pyre].

(23) 'Visible to pure celestial eyes' [also] implieth that the devas, being born [pure] in virtue of merit, are visible to the pure celestial eyes of those who practice dhyana. These will not see them at all times; when mentally concentrated [upon them] they see [them], when not, they see [them] not. Sometimes, even when practicing dhyana, they are liable to become distracted [and not see them].

(4) If any one knowing this meditates on the sun as Brahman, pleasant shouts will approach him and will continue, yea, they will continue.

(42) Fourth, the never-receding Dharma of the six paramitas is always expounded in it; Fifth, the most melodious heavenly music intoning countless Dharma doors (to enlightenment) is heard in it;

(3) 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.

(14) Those also who composed the Persics relate that in the uplands, in the country of the Magi, three mountains are situated on an extended plain, and that those who travel through the locality, on coming to the first mountain, hear a confused sound as of several myriads shouting, as if in battle array; and on reaching the middle one, they hear a clamour louder and more distinct; and at the end hear people singing a paean, as if victorious. And the cause, in my opinion, of the whole sound, is the smoothness and cavernous character of the localities; and the air, entering in, being sent back and going to the same point, sounds with considerable force. Let these things be so. But it is possible for God Almighty, even without a medium, to produce a voice and vision through the ear, showing that His greatness has a natural order beyond what is customary, in order to the conversion of the hitherto unbelieving soul, and the reception of the commandment given. But there being a cloud and a lofty mountain, how is it not possible to hear a different sound, the wind moving by the active cause? Wherefore also the prophet says, "Ye heard the voice of words, and saw no similitude." You see how the Lord's voice, the Word, without shape, the power of the Word, the luminous word of the Lord, the truth from heaven, from above, coming to the assembly of the Church, wrought by the luminous immediate ministry.

(37) That [condition] is an indication that evil spirits and rdkshasas [or demons] are interfering with one. For this time there is a profound teaching. Listen; and heed it: At that time — when the tormenting furies will be in pursuit of thee, and when awe and terror will be occurring — instantaneously [visualize] either the Supreme Heruka, or Haya-gri'va, or Vajra-Pani, or [any other] tutelary deity if thou hast such, perfect of form, huge of body, of massive limbs, wrathful and terrifying in appearance, capable of reducing to dust all mischievous spirits. Visualize it instantaneously. The gift-waves and the power of its grace will separate thee from the tormenting furies and thou wilt obtain the power to select the womb-door. This is the vital art of the very profound teaching; therefore bear it thoroughly well in mind.

(12) 'The wise who, by means of meditation on his Self, recognises the Ancient, who is difficult to be seen, who has entered into the dark, who is hidden in the cave, who dwells in the abyss, as God, he indeed leaves joy and sorrow far behind.'

(17) The sound and the object and the thought called up by a word are confounded because they are all blurred together in the mind. By perfectly concentrated Meditation on the distinction between them, there comes an understanding of the sounds uttered by all beings.

(41) From perfectly concentrated Meditation on the correlation of hearing and the ether, comes the power of spiritual hearing.

(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) 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.

(29) The instructions for preventing the being from entering are thus: O nobly-born, (so-and-so by name,) whosoever may have been thy tutelary deity, tranquilly meditate upon him-as upon the reflection of the moon in water, apparent yet non-existent [as a moon], like a magically-produced illusion. If thou hast no special tutelary, meditate either upon the Compassionate Lord or upon me; and, with this in mind, meditate tranquilly.

(1) 'There are the two, drinking their reward in the world of their own works, entered into the cave (of the heart), dwelling on the highest summit (the ether in the heart). Those who know Brahman call them shade and light; likewise, those householders who perform the Trinâkiketa sacrifice.'

(2) At that, Vimalakirti entered the state of samadhi and used his transcendental power to show to the assembly a country, which is above separated from this world by a distance represented by Buddha lands as countless as sand grains in forty-two Ganges rivers and which was called the country of All Fragrances, whose Buddha was called the Tathagata of the Fragrant Land, and was still there. The fragrance of that country surpassed all scents emitted by the devas in Buddha lands in the ten directions. In that Buddha land, there were neither sravakas nor pratyeka-buddhas but only pure and clean Bodhisattvas to whom that Buddha expounded the Dharma. All things there are formed by fragrances, such as palaces, the earth, gardens and parks which emit sweet scent, and the fragrance of its food spreads to countless worlds in the ten directions.

(11) 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.

(1) 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].

(5) 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.