₦airaland Forum

There's a joy in moving the body -- when you seek perfection. In other words, physical perfection, working out, adds to your spiritual perfection if that's your intent. There are lots of people who work out and aren't at all powerful in terms of their mind or their spirits. That's because they're just working out for vanity or because they've got excess energy or whatever. But if you decide, if your intent is that your athletics and your sports are not simply athletics and sports, but they are tools or devices to reach higher levels of mind, to bring you into a state of empowerment and knowledge, then your workout sessions become meditations. Then you can spend hours and hours working out the most ridiculous little moves and enjoying it completely because each time you move that body and you get closer to perfection, there is something similar happening inside your mind.

However, in order to succeed on the athletic field, it is necessary to succeed in daily life. Your spirit and your life and your body must be perfectly trimmed for the chi to flow properly. Naturally, step one is working out and building your body up, gaining reflexes and learning as much about the sport that you have undertaken as possible.

The reason you trip, make a mistake, miss the ball, don't throw the Frisbee properly, fall down when you're skiing -- aside from just lack of experience, which one gets through practice -- is because your mind is not centered. No matter how good an athlete you are, you can strike out if your mind isn't centered. Naturally, first one must become a good athlete, and to do so can even be a Zen practice. Each time you practice, each time you throw the Frisbee, hit the golf ball, run down the field, throw your opponent, swim those extra laps, each time you're practicing, you can practice in an ordinary state of mind or in a Zen state of mind. In a Zen state of mind, you do not worry, you don't give your thoughts to your opponent, you don't give your power or thoughts to success or failure. You don't care about the crowd that's watching you or the fact that no one is watching you. There is only one thought, one feeling, and that is becoming one with the play, with the move, with the action, with the sequence, with the team. Power comes from the navel center. There are seven primary chakras or energy centers in our bodies. You probably have heard of people meditating on their navel. One doesn't actually meditate on the navel. The chakra is located about two or three inches below the navel, and at that point there's an energy access sphere. By concentrating for many hours in meditation upon that sphere, if you meditate for an hour or so a day and you focus on that sphere, you will release a tremendous power that will enter your body, and in moments of intensive competitive play, when you're practicing the arts of sports and athletics, that power -- we call it the chi -- will flow smoothly through your body and through your mind and through your spirit and direct the play perfectly.

Naturally, first one must become a good athlete, and to do so can even be a Zen practice. Each time you practice, each time you throw the Frisbee, hit the golf ball, run down the field, throw your opponent, swim those extra laps, each time you're practicing, you can practice in an ordinary state of mind or in a Zen state of mind. In a Zen state of mind, you do not worry, you don't give your thoughts to your opponent, you don't give your power or thoughts to success or failure. You don't care about the crowd that's watching you or the fact that no one is watching you. There is only one thought, one feeling, and that is becoming one with the play, with the move, with the action, with the sequence, with the team.

Perfection. Now, what is perfection? Well, of course, different people see perfection in different ways. From the Zen mind, perfection is not being there. If you have the sense of participation in sports or athletics, if you have the sense of being a player, then you're not really in the Zen mind. In Zen mind, in enlightened states of mind, there is no sense of self in the play.

(Back to normal voice.) Naturally, people who go into advanced states of mind through the practice of Zen have access to powers that most people are completely unaware of. The very advanced practitioners of martial arts never had to raise a hand. They could knock an opponent down without physically touching them, just with chi, with energy, with pure power. We don't see too many of them anymore.

PHAT

Fail

Liver

Kring

THE SPHERE OF POWER
Practice this Total Relaxation exercise whenever you feel tension entering into you from outside. This exercise can be practiced while you work, talk with others, drive a car, or engage in any activity. This exercise is particularly effective when you need to stop tension, frustration, or panic immediately. Focus your attention upon the center of your stomach, in the area of your navel. Feel that this is an area of tremendous strength. Visualize a clear sphere, a dome of energy surrounding your entire body, which is supported by your own willpower. Positive thoughts, feelings, ideas, and vibrations can pass through this sphere and reach you. But as long as you visualize this sphere of clear energy surrounding you, negative thoughts, hostilities, anger, and aggressive feelings of other persons and situations cannot enter you. While you imagine this sphere of clear energy surrounding you, feel that you are consciously directing energy from the center of your body, in the area of your navel, throughout the sphere. Feel that the energy of your willpower can easily deflect tension-causing feelings and frustrations that are directed inside you from the outside world. You will find that with repeated practice it becomes easier and easier to visualize this sphere of energy, and that you will be able to stop the negative energy of others from entering you.

🎶my woman🎶

Woman

Godan

Good intentions have been the ruin of the world. The only people who have achieved anything have been those who have had no intentions at all.

Herein is contained the Natural Liberation of the Nature of Mind: The Foursession Yoga which is a Spiritual Practice of the Vehicle of Indestructible Reality, the Way of Secret Mantras,1 an extract from the Peaceful and Wrathful Deities: A Profound Sacred Teaching, [entitled] Natural Liberation through [Recognition of] Enlightened Intention.2 It would be excellent if one were to train one’s mental continuum according to the [following] preliminary practices which are based on the Peace ful and Wrathful Deities: A Profound Sacred Teaching, [entitled] Natural Liberation through [Recognition of] Enlightened Intention.

Bhaisajyaguru

The practice essentialises the ‘four common or outer preliminaries’ and the ‘five uncommon or inner preliminaries’, which are described in the glossary. It is recommended that the inner preliminary practices are repeated 100,000 times as a prerequisite to receiving instruction on the ‘generation stage’ practices of the Vehicle of Indestructible Reality (Vajrayāna). Herein is contained the Na

🎶Dupe🎶

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 All-good Buddha. Thine own consciousness, not formed into anything, in reality void, and the intellect, shining and blissful, -- these two, -- are inseparable. The union of them is the Dharma-Kāya state of Perfect Enlightenment.

[The Reading of this Thödol] If the Transference hath been effectually employed, there is no need to read this Thödol; but if the Transference hath not been effectually employed, then this Thödol is to be read, correctly and distinctly, near the dead body. If there be no corpse, then the bed or the seat to which the deceased had been accustomed should be occupied [by the reader], who ought to expound the power of the Truth. Then, summoning the spirit [of the deceased], imagine it to be present there listening, and read. During this time no relative or fond mate should be allowed to weep or to wail, as such is not good [for the deceased]; so restrain them. If the body be present, just when the expiration hath ceased, either a lāma [who hath been as a guru to the deceased], or a brother in the Faith whom the deceased trusted, or a friend for whom the deceased had great affection, putting the lips close to the ear [of the body] without actually touching it, should read this Great Thödol.

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 VajraSattva. 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 Preeminently Happy. 1

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 DharmaDhātu 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 DenselyPacked. [The Second Day]

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 All-good Buddha. Thine own consciousness, not formed into anything, in reality void, and the intellect, shining and blissful, -- these two, -- are inseparable. The union of them is the Dharma-Kāya state of Perfect Enlightenment.

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 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-faceto-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].

If the Transference hath been effectually employed, there is no need to read this Thödol; but if the Transference hath not been effectually employed, then this Thödol is to be read, correctly and distinctly, near the dead body. If there be no corpse, then the bed or the seat to which the deceased had been accustomed should be occupied [by the reader], who ought to expound the power of the Truth. Then, summoning the spirit [of the deceased], imagine it to be present there listening, and read. During this time no relative or fond mate should be allowed to weep or to wail, as such is not good [for the deceased]; so restrain them. If the body be present, just when the expiration hath ceased, either a lāma [who hath been as a guru to the deceased], or a brother in the Faith whom the deceased trusted, or a friend for whom the deceased had great affection, putting the lips close to the ear [of the body] without actually touching it, should read this Great Thödol.

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 onepointedly 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]

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] 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 half-angry, 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 holy-places and of the twenty-four places of pilgrimage -- heroes, heroines, celestial warriors, and faith-protecting deities, male and female, each bedecked with the six bone-ornaments, having drums and thigh-bone trumpets, skull-timbrels, banners of gigantic human[-like] hides, human-hide canopies, human-hide bannerettes, fumes of human-fat incense, and innumerable [other] kinds of musical instruments, filling [with music] the whole world-systems and causing them to vibrate, to quake and tremble with sounds so mighty as to daze one's brain, and dancing various measures, will come to receive the faithful and punish the unfaithful. O nobly-born, five-coloured radiances, of the Wisdom of the Simultaneously-Born, which are the purified propensities, vibrating and dazzling like coloured threads, flashing, radiant, and transparent, glorious and awe-inspiring, will issue from the hearts of the five chief Knowledge-Holding Deities and strike against thy heart, so bright that thy eye cannot bear to look upon them. At the same time, a dull blue light from the brute world will come to shine along with the Radiances of Wisdom. Then, through the influence of the illusions of thy propensities, thou wilt feel afraid of the radiance of the five colours; and [wishing to] flee from it, thou wilt feel attracted towards the dull light from the brute-world. Thereupon, be not afraid of that brilliant radiance of five colours, nor terrified; but know the Wisdom to be thine own. Within those radiances, the natural sound of the Truth will reverberate like a thousand thunders. The sound will come with a rolling reverberation, [amidst which] will be heard, 'Slay! Slay!' and aweinspiring 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

Not yielding to attraction towards the illusory lights of the Six Lokas, but devoting thy whole mind one-pointedly towards the Divine Fathers and Mothers, the Buddhas of the Five Orders, pray thus: 'Alas! when wandering in the Sangsāra through the power of the five virulent poisons, 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;

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 one-pointedly towards the Divine Fathers and Mothers, the Buddhas of the Five Orders, pray thus: 'Alas! when wandering in the Sangsāra through the power of the five virulent poisons, 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.

O nobly-born, all those are the radiances of thine own intellectual faculties come to shine. They have not come from any other place. Be not attracted towards them; be not weak; be not terrified; but abide in the mood of non-thought-formation. In that state all the forms and radiances will merge into thyself, and Buddhahood will be obtained. The green light-path of the Wisdom of Perfected Actions will not shine upon thee, because the Wisdom-faculty of thine intellect hath not been perfectly developed. O nobly-born, those are called the Lights of the Four Wisdoms United, [whence proceeds that] which is called the Inner Path through Vajra-Sattva. At that time, thou must remember the teachings of the setting-face-to-face which thou hast had from thy guru. If thou hast remembered the purport of the settings-face-to-face, thou wilt have recognized all these lights which have shone upon thee, as being the reflection of thine own inner light, and, having recognized them as intimate friends, thou wilt have believed in them and have understood [them at] the meeting, as a son understandeth his mother. And believing in the unchanging nature of the pure and holy Truth, thou wilt have had produced in thee the tranquil-flowing 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.

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