Essential Explanation of the Intermediate State - Bilingual Books

E. Attaining Recognition of the Wrathful Deities During the Following Week 戊、次周证入怒相部尊

Compiled from Recordings of Master Yuanyin | 2018-06-23 | Download | AI assisted translation

概说	General Overview
兹当宣说“法性中有”怒相起现之相。此亦如前述寂相，依次有七次险峡，于所历之境，经已逐次指示；纵昧其一，当证另一而得解脱者，为数无量。如是虽有众多得解脱者，然亦有多人，恶业深重，罪障山积，狃于结习，无明幻惑，无尽无减；于如是人，纵予指示，仍不解脱，转复漂沦，其类实繁。	I shall now explain the appearances that arise in the wrathful phase of the Intermediate State of Dharmatā. As with the peaceful phase described earlier, there are seven successive perilous passages, and instructions have already been given for each of the experiences encountered. Even if one fails to recognize one of them, innumerable beings attain liberation by recognizing another. Yet although many are thus liberated, there are also many whose evil karma is grave, whose karmic obstacles are piled as high as mountains, who are habituated to entrenched tendencies, and whose delusive confusion of ignorance is endless and undiminished. Even when given these instructions, they still do not attain liberation but continue to drift and sink in saṃsāra; such people are indeed very numerous.
复次，以前寂相圣众，持明空行，来接引者，已经逝没。次有饮血忿怒五十八炽然尊，即前“寂相部众”转依所依（部居方位与寂相部同，特变现之形貌相状有不同耳。	Moreover, the peaceful holy assemblies, vidyādharas, and ḍākinīs who previously came to guide the deceased have now passed away. Next, the fifty-eight blazing blood-drinking wrathful deities appear—the preceding assembly of peaceful deities transformed on the same basis. Their positions in the directions are the same as those of the peaceful deities; only their manifested forms and appearances differ.
）来现在前，与先不同；此种怒相，为“恐”“怖”“畏”三种增上力所转，指证极难；自内证智，不得自在，而入闷绝，迷而复醒，醒而复迷，循环往复，不能自主。若有于其清醒之际，能认取者，解脱亦易。	These wrathful appearances are produced by the intensified force of the three states of terror, fear, and dread, and are exceedingly difficult to recognize. One's innate wisdom lacks mastery within, and one falls into a stupor—bewildered and then awakening, awakening and then bewildered, repeating this cycle without being able to govern oneself. If, while lucid, one is able to recognize them, liberation is also easy.
何以故？以“恐”“怖”“畏”三种境界现前，自内证智，无复驰乱，专一奋勉而住故。在此情景，若不遇此教授，纵复多闻如海，亦徒无益。	Why is this so? When the three states of terror, fear, and dread arise, one's innate wisdom no longer runs about in distraction, but abides single-mindedly and strives with vigor. In such circumstances, if one does not encounter these instructions, then even vast learning like an ocean is of no avail.
亦有持律大德，显乘大师，若于此际迷不认取，仍当漂转生死轮回；诸凡庸人，为数更多；于“恐”“怖”“畏”三种境界，生起惊惶，堕恶趣涧，永受大苦，然密乘真言瑜伽士则不同，纵为下下根器，一见忿怒饮血圣众，如遇亲知故旧，深信为自本尊，即可无二交融而证佛位。	There are also great masters who uphold the precepts and masters of the Exoteric Vehicle who, if they become confused at this point and fail to recognize these appearances, must still drift through the cycle of birth and death. Ordinary people are even more numerous. Terrified and panic-stricken by the three states of terror, fear, and dread, they fall into the ravines of the evil destinies and suffer greatly without end. Yet mantra-yoga practitioners are different: even those of the very lowest capacity, upon seeing the blood-drinking wrathful holy assembly, recognize it as they would an intimate friend or old acquaintance. Deeply trusting it to be their own yidam, they may merge with it without duality and attain Buddhahood.
又有在人间时，于此忿怒饮血圣众诸像，曾修现观（即生起次第），供养赞叹，乃至曾见绘画尊形，或雕塑等像，亦于此时，尊形现前；即认知己，即得解脱。	There are also those who, while alive in the human world, cultivated visualization of these blood-drinking wrathful holy assemblies—that is, the generation stage—made offerings to them, and praised them. Even those who had merely seen painted images or sculptures of these deities will, when their forms appear before them at this time, recognize them as familiar and immediately attain liberation.
又有在人间时，持律大德，显乘大师，任于正法行为如何精进，及于说法如何善巧，其于死时，不现灵骨、舍利、虹光等相。	There are also great masters who uphold the precepts and masters of the Exoteric Vehicle who, however diligently they may have practiced true Dharma conduct during life and however skillfully they may have taught the Dharma, display no signs at death such as sacred bone relics, relics, or rainbow light.
以于生时，对于秘密真言，未尝用心，及于真言，毁谤侮慢，真言圣众，未结因缘；由是中有境界，虽已现前，亦不认知，先所未见，倏尔睹见，如逢怨敌，立起嗔心；以此为缘，遂趋恶道。	This is because, during life, they never applied their minds to the secret mantras; they slandered and disparaged them, and formed no karmic connection with the mantra holy assemblies. Therefore, even when the experiences of the intermediate state appear before them, they do not recognize them. On suddenly seeing what they had never previously seen, they react as though meeting an enemy and immediately give rise to anger. Through this condition, they proceed to the evil destinies.
如是戒律及性相教理，虽极精娴，内心若无真言修持，则不现有灵骨、舍利、虹光等相，其理固如是也。	Thus, although one may be thoroughly versed in the precepts and in the doctrinal teachings of nature and characteristics, if one's mind lacks the actual practice of mantra, signs such as sacred bone relics, relics, and rainbow light will not appear. This is simply how it is.
若是真言行者，纵为下下根器，举止威仪粗鄙无状，亦不善巧说法，亦不如理实行；虽然如是，但于真言乘法深生信仰，则于彼境不生邪见、不生疑虑、能修持者，彼于此际，仍得解脱。其在人间，行为纵有不检，然于死时，至少呈现一种瑞相，或为灵骨、舍利、虹光佛像等随一现前，以真言加持威力最大故。	As for mantra practitioners, even if they are of the very lowest capacity, coarse and uncouth in bearing, unskilled in teaching the Dharma, and unable to practice in accordance with principle, if they nevertheless have deep faith in the Mantra Vehicle Dharma, do not give rise to wrong views or doubts in the face of those experiences, and are able to practice, they will still attain liberation at that time. Although their conduct in the human world may have been improper, at death at least one auspicious sign will appear: sacred bone relics, relics, rainbow light, a Buddha image, or another such sign. This is because the power of mantra blessings is supreme.
真言瑜伽行者，中根以上，曾修“生起”“圆满”两次第，持诵心咒等诸修持，则不需沦入“法性中有”，而于气息将断未绝之时，定为持明勇士空行等众，迎归清净空行刹土。	Mantra-yoga practitioners of middling capacity or above, who have cultivated the two stages of generation and completion and practiced recitation of the heart mantra and other disciplines, need not fall into the Intermediate State of Dharmatā. When their breath is about to cease but has not yet stopped, vidyādhara heroes, ḍākinīs, and others will surely come to welcome them to a pure ḍākinī realm.
其所表相，天无片云，虹光耀目，花雨缤纷，薰香馥郁，天乐齐鸣，音声嘹亮，灵骨舍利及佛像等，皆复呈现，斯其所表之异徵也。	The signs of this are: not a single cloud in the sky, dazzling rainbow light, showers of flowers, fragrant incense, celestial music resounding in unison, and clear, ringing sounds. Sacred bone relics, relics, Buddha images, and the like also appear. Such are its extraordinary signs.
是故诸持律者、显乘大师、或有失坏三昧耶真言行者及诸凡夫，除此“听闻解脱密法”，更无其他方便。	Therefore, for those who uphold the precepts, masters of the Exoteric Vehicle, mantra practitioners who have broken their samaya, and all ordinary beings, apart from this Esoteric Teaching of Liberation Through Hearing, there is no other expedient means.
其有修习“大圆满”（为西藏宁玛派最高成就之法）“大手印”（为西藏噶迦派最高成就之法）等大修行人，则于“死位中有”时，已能认取明光，证得法身，不需诵此听闻解脱密法，以于死位中有认取之时，即已证得法身，已如前述。	Those great practitioners who have cultivated Dzogchen, the highest attainment practice of the Tibetan Nyingma school, Mahāmudrā, the highest attainment practice of the Tibetan Kagyü school, and the like, are able during the Intermediate State at the Time of Death to recognize the clear light and realize the dharmakāya. They do not require this Esoteric Teaching of Liberation Through Hearing, for when they recognize it in the Intermediate State at the Time of Death, they have already realized the dharmakāya, as stated above.
迨至“法性中有”“寂”“怒”境界显现时，既认取已，即证“圆满报身”；再若认取“轮回中有”，即证“应化之身”，生往善趣；得逢此法，于后生中，可能有修行缘会故。	When, in the Intermediate State of Dharmatā, the peaceful and wrathful experiences appear, if they are recognized, one realizes the complete sambhogakāya. Further, if one recognizes the Intermediate State of Becoming, one realizes the nirmāṇakāya and is reborn in a favorable realm. Having encountered this Dharma, one may have an opportunity for practice in future lives.
此听闻解脱密法，为无修成佛之法；亦即仅赖听闻即得解脱之法；亦为罪障大者、导出险峡之法；又为一刹那间差别立判之法；又为一刹那间即证等觉之法；诚为深奥！有情遇此而堕恶趣者，未之有也。	This Esoteric Teaching of Liberation Through Hearing is a Dharma for attaining Buddhahood without cultivation; that is, a Dharma through which one attains liberation solely by hearing. It is also a Dharma that leads those with grave karmic obstacles out of perilous passages; a Dharma by which distinctions are decisively made in a single instant; and a Dharma by which one realizes equal enlightenment in a single instant. Truly, it is profound! There has never been a sentient being who, upon encountering this teaching, has fallen into an evil destiny.
此法与“答卓”咒本（藏名“答卓”，义为假名解脱如意宝，又名无为刹那妙智经，为佩带于身而得解脱之咒本）二者合用，则如金曼达上严以玉饰，更为美妙矣！	When this Dharma is used together with the mantra text of Takdrol—Tibetan for “liberation through a nominal designation, the wish-fulfilling jewel,” also called the Sūtra of Wondrous Wisdom of the Unconditioned Instant, a mantra text through which one attains liberation by wearing it on the body—it is like adorning a golden maṇḍala with jade ornaments, making it all the more exquisite.
第八日诵法（在亡者死后第十二日，此日有佛六尊前来接引。）	Day Eight Recitation (On the twelfth day after death, six Buddhas come to guide the deceased.)
如上已就“听闻解脱”示其重要，兹当指示“法性中有”怒相起现之时。于此又呼亡者之名，念诵下文而告之曰：	As explained above, the importance of Liberation Through Hearing has already been shown. I shall now give instructions for the time when wrathful appearances arise in the Intermediate State of Dharmatā. At this point, call the deceased by name and recite the following, telling them:
嗟！善男子（某某）：谛听勿乱！以前“法性中有”寂相起现、汝未认取，故今仍复漂泊无依。兹第八日，有饮血忿怒圣众，来现当汝前，当勿迷乱。而认取之。	Alas, noble son [name], listen without distraction! Previously, when the peaceful appearances of the Intermediate State of Dharmatā arose, you did not recognize them, and so you still wander without support. Now, on the eighth day, the blood-drinking wrathful holy assembly appears before you. Do not be confused; recognize it.
嗟！善男子（某某）：此大吉祥主尊为饮血佛部世尊，名“佛陀兮噜迦”。身深棕色，三面、六臂，四足展立。其面右白、左红、正面深棕色；周身光蕴，如火炽然。	Alas, noble son [name], listen well! On this eighth day, the Lord of Great Auspiciousness of the blood-drinking Buddha family, the Blessed One named Buddha Heruka, will appear. His body is dark brown. He has three faces, six arms, and stands with four legs outstretched. His right face is white, his left face red, and his central face dark brown. His whole body is enveloped in blazing fire-like light.
九目圆睁，怒视可怖；眉耸如电；獠牙外露，吼声大笑，作“阿拉拉”及“哈哈”声；又发“嘎呜”及宏大尖锐之声；头发红黄，炽然上竖；冠饰骷髅，象征日月；黑蛇及鲜显人头为身严。	His nine eyes are wide open, glaring wrathfully and fearfully; his brows rise like lightning; his fangs protrude; and he roars with laughter, making the sounds “a-la-la” and “ha-ha,” as well as “ga-u” and great, piercing cries. His red and yellow hair blazes upward. His crown is adorned with skulls symbolizing the sun and moon, while black serpents and freshly severed human heads adorn his body.
六手之中：右上持“轮”，右中持“钺”，右下持“剑”；左上持“铃”，左中持“颅”，左下持“犁”。	Of his six hands: the upper right holds a wheel, the middle right an axe, and the lower right a sword; the upper left holds a bell, the middle left a skull-cup, and the lower left a plow.
明母名“佛陀讫洛底湿缚哩玛”，拥抱尊身；右搂尊颈，左捧“红螺”（红色螺贝之碗），内贮阳精，献于尊口，吮咂作响，并发轰声，犹如雷震。于金刚炽焰毛孔中，发出智火，熊熊有光；两足右卷左展，立于大鹏座上。	The consort, named Buddha Krodhīśvarī, embraces his body. With her right arm she clasps his neck, and in her left hand she holds a red conch-shell bowl containing male essence, which she offers to his mouth as he sucks it with a slurping sound and a thunderous roar. Wisdom-fire issues brilliantly from the pores within the blazing vajra flames. With his right leg bent and his left extended, he stands upon a garuḍa throne.
此乃从汝脑内“中央”所出，以如是状，现临汝前。汝当于彼，勿惊勿怖！勿生恐惧！当即认取为汝自证智身，即汝本尊；勿惊勿惧！实则仍为世尊“毗卢遮那”父母双身之体，故勿生畏怖；若能认取，立即解脱。	This emerges from the central region within your brain and appears before you in this form. Do not be startled or afraid; do not give rise to terror! Recognize it at once as the body of your own innate wisdom, as your own yidam. Do not be startled or fearful! In truth, it is still the united father-and-mother form of the Blessed One Vairocana. Therefore, do not be afraid. If you can recognize it, you will immediately attain liberation.
如上明告，认取为本尊已，即可交融无二，而证圆满受用佛身。	If these clear instructions are given and it is recognized as one's yidam, one may merge with it without duality and realize the complete sambhogakāya.
第九日诵法（在亡者死后第十三日，此日有佛二尊前来接引。）	Day Nine Recitation (On the thirteenth day after death, two Buddhas come to guide the deceased.)
又复于彼，怖而逃避，而不认者，则于第九日，有饮血金刚部世尊，前来接引。其指示法，当呼亡者之名，念诵下文而告之曰：	If one again recoils in fear and flees without recognizing it, then on the ninth day the Blessed One of the blood-drinking Vajra family will come to guide the deceased. For these instructions, call the deceased by name and recite the following, telling them:
嗟！善男子（某某），啼听勿乱！今第九日，有饮血金刚部世尊，名“金刚兮噜迦”。身深蓝色，三面、六臂，四足展立。其面右白、左红、正面兰色。	Alas, noble son [name], listen without distraction! Now, on the ninth day, the Blessed One of the blood-drinking Vajra family, named Vajra Heruka, will appear. His body is dark blue. He has three faces, six arms, and stands with four legs outstretched. His right face is white, his left face red, and his central face blue.
六手之中：右上持“杵”，右中持“颅”，右下持“钺”；左上持“铃”，左中持“颅”，左下持“犁”。明母名“金刚讫洛底湿缚哩玛”，拥抱尊身；右搂尊颈，左捧红螺，内贮阳精，献于尊口，双身交抱。	Of his six hands: the upper right holds a vajra, the middle right a skull-cup, and the lower right an axe; the upper left holds a bell, the middle left a skull-cup, and the lower left a plow. The consort, named Vajra Krodhīśvarī, embraces his body. With her right arm she clasps his neck, and in her left hand she holds a red conch-shell bowl containing male essence, which she offers to his mouth. The two bodies embrace.
此乃从汝脑内东隅而出，来现汝前。汝当于彼，勿惊、勿怖，勿生恐惧！当认为汝自证智身，即汝本尊，故当认取，切勿生怖！实则仍为世尊“金刚萨埵”父母双身之体，当起欣乐；若能认取，立即解脱。	This emerges from the eastern region within your brain and appears before you. Do not be startled or afraid; do not give rise to terror! Regard it as the body of your own innate wisdom, as your own yidam. Therefore, recognize it and do not be afraid! In truth, it is still the united father-and-mother form of the Blessed One Vajrasattva. Rejoice in it! If you can recognize it, you will immediately attain liberation.
如是明告，若认取为本尊，即可交融无二，而证圆满受用佛身。	If these clear instructions are given and it is recognized as one's yidam, one may merge with it without duality and realize the complete sambhogakāya.
第十日诵法（在亡者死后第十四日，此日有佛二尊前来接引。）	Day Ten Recitation (On the fourteenth day after death, two Buddhas come to guide the deceased.)
如上所示，亦有诸人，业障深重，遂于其境，生起怖畏，避而未证。今第十日，有饮血宝部世尊前来接引。其指示法，当呼亡者之名，念诵下文而告之曰：	As explained above, there are also people with grave karmic obstacles who give rise to fear in the face of these experiences, flee from them, and fail to realize them. Now, on the tenth day, the Blessed One of the blood-drinking Jewel family will come to guide the deceased. For these instructions, call the deceased by name and recite the following, telling them:
嗟！善男子（某某）：善自谛听！今第十日，有饮血宝部世尊、名“珍宝兮噜迦”。身深黄色，三面六臂，四足展立，其面右白、左红、正面深黄。	Alas, noble son [name], listen carefully! Now, on the tenth day, the Blessed One of the blood-drinking Jewel family, named Ratna Heruka, will appear. His body is dark yellow. He has three faces, six arms, and stands with four legs outstretched. His right face is white, his left face red, and his central face dark yellow.
六手之中：右上持“宝”，右中持“天杖”，右下持“棒”；左上持“铃”，左中持“颅”，左下持“钢叉”。明母名“珍宝讫洛底湿缚哩玛”，拥抱尊身；右搂尊颈，左捧红螺，内贮阳精，献于尊口，双身交抱。	Of his six hands: the upper right holds a jewel, the middle right a celestial staff, and the lower right a club; the upper left holds a bell, the middle left a skull-cup, and the lower left a steel trident. The consort, named Ratna Krodhīśvarī, embraces his body. With her right arm she clasps his neck, and in her left hand she holds a red conch-shell bowl containing male essence, which she offers to his mouth. The two bodies embrace.
此乃从汝脑内南隅所出，来现汝前。汝当于彼，勿惊、勿怖、勿生恐惧！当认为汝自证智身，即汝本尊，当即认取，切勿生怖！实则仍为世尊“宝生如来”父母双身之体，故当虔敬信乐；若能认取，立即解脱。	This emerges from the southern quarter within your brain and appears before you. Do not be startled, afraid, or fearful of it! Recognize it as the body of your own realized wisdom—your yidam—and recognize it at once; do not be afraid! In truth, it is the father-and-mother union of the Blessed One Ratnasambhava Tathāgata. Therefore, revere it and delight in it with faith. If you recognize it, you will be liberated immediately.
如上明言实告，若认取为本尊，则可无二交融而证圆满受用佛身。	If this is clearly explained to you as above, and you recognize it as your yidam, you will merge with it inseparably and realize the Buddha-body of perfect enjoyment.
第十一日诵法（在亡者死后第十五日，此日有佛二尊前来接引。）	Day Eleven Recitation (On the fifteenth day after death, two Buddhas come to guide the deceased.)
又虽如上指示，然为习气所薰，生起怖畏，仍复逃避，不识为本尊而见为阎罗法王，故未证取；则第十一日，有饮血“莲花部”世尊前来接引。其指示法，当呼亡者之名，念诵下文而告之曰：	Although instructed as above, because one is imbued with habitual tendencies, fear arises and one again flees, failing to recognize it as one’s yidam and seeing it instead as Yama, the Dharma King. Thus one fails to attain recognition. Then, on the eleventh day, the blood-drinking Blessed One of the “Lotus Family” comes to guide the deceased. For these instructions, call the deceased by name, recite the following passage, and tell them:
嗟！善男子（某某）：谛听勿乱！今第十一日，有饮血“莲花部”世尊，名“莲花兮噜迦”。身深红色，三面、六臂、四足展立。其面右白、左青，正面深红。	Alas, noble son (so-and-so), listen attentively and do not be distracted! On this eleventh day, the blood-drinking Blessed One of the “Lotus Family,” named “Lotus Heruka,” appears. His body is dark red; he has three faces, six arms, and stands with four legs extended. His right face is white, his left face blue, and his central face dark red.
六手之中：右上持“莲”，右中持“天杖”，右下持“棒”；左上持“铃”，左中持“满血颅器”，左下持“兆鼗”。明母名“莲花讫洛底湿缚哩玛”，拥抱尊身；右搂尊颈，左捧红螺，内贮阳精，献于尊口，双身交抱。	Of his six hands, the upper right holds a lotus, the middle right a celestial staff, and the lower right a club; the upper left holds a bell, the middle left a skull-vessel filled with blood, and the lower left a ḍamaru. His consort, named “Lotus Krodhiśvarī,” embraces his body: with her right arm she encircles his neck, while in her left hand she holds a red conch filled with male semen and offers it to his mouth. The two embrace in union.
此乃从汝脑内西隅所出，来现汝前，汝当于彼，勿惊、勿怖、勿生恐惧！实则仍为世尊“无量光如来”父母双身，故当欣敬；若能认取，立即解脱。	This emerges from the western quarter within your brain and appears before you. Do not be startled, afraid, or fearful of it! In truth, it is the father-and-mother union of the Blessed One Amitābha Tathāgata. Therefore, rejoice in it and revere it. If you recognize it, you will be liberated immediately.
如是明告，当可认取为自本尊，则可交融无二，而证圆满受用佛身。	If this is clearly explained to you in this way, you will recognize it as your own yidam, merge with it inseparably, and realize the Buddha-body of perfect enjoyment.
第十二日诵法（在亡者死后第十六日，此日有佛二尊前来接引。）	Day Twelve Recitation (On the sixteenth day after death, two Buddhas come to guide the deceased.)
又虽如前指示，然为恶业习气，牵引于外，生起怖畏，仍复逃避，以不识为本尊，故不认取；则第十二日，有饮血“羯摩部”圣众，及在此日以后，又有八大“寒林”女神“吉坞哩玛”，八境兽首女神“颇罗闷玛”，兽面忿怒女神四门守护，及异类面首女神二十八自在女“汪鸠玛”等，前来接引；若不认取，即生怖畏；故当指示。	Although instructed as before, one is drawn outward by the habitual tendencies of evil karma; fear arises, and one again flees. Because one does not recognize these as one’s yidam, one fails to recognize them. Then, on the twelfth day, the blood-drinking assembly of the “Karma Family” comes to guide the deceased. Thereafter come the eight great charnel-ground goddesses, the eight animal-headed goddesses of the directions, the wrathful animal-faced female guardians of the four gates, and the twenty-eight powerful yoginīs, including the “Wangjiu Mothers,” who have diverse faces. If they are not recognized, fear immediately arises. Therefore, instruction must be given.
此时呼亡者之名，念诵下文而告之曰：	At this time, call the deceased by name, recite the following passage, and tell them:
嗟！善男子（某某）：今第十二日，有饮血羯摩部（梵文羯摩此云事业）世尊，名“羯摩兮噜迦”。身深绿色，三面、六臂，四足展立。其面右白、左红、正面深绿，现威猛可怖相。	Alas, noble son (so-and-so): on this twelfth day, the blood-drinking Blessed One of the Karma Family—karma being a Sanskrit word meaning activity—is named “Karma Heruka.” His body is dark green; he has three faces, six arms, and stands with four legs extended. His right face is white, his left face red, and his central face dark green. He manifests a fierce and terrifying aspect.
六手之中：右上持“剑”，右中持“天杖”，右下持“棒”；左上持“铃”，左中持“颅”，左下捧“犁”。明母名“羯摩讫洛底湿缚哩玛”，拥抱尊身；右搂尊颈，左捧红螺，内贮阳精，献于尊口，面合交抱。	Of his six hands, the upper right holds a sword, the middle right a celestial staff, and the lower right a club; the upper left holds a bell, the middle left a skull, and the lower left holds a plow. His consort, named “Karma Krodhiśvarī,” embraces his body: with her right arm she encircles his neck, while in her left hand she holds a red conch filled with male semen and offers it to his mouth. Their faces meet as they embrace in union.
此乃从汝脑内北隅所出，来现汝前，汝当于彼，勿惊、勿怖、勿生恐惧！当即认知为自证智身，即汝本尊，故当勿怖。实则仍为世尊“不空成就如来”父母双身之体，故当虔敬，深生渴仰；若能认取，立即解脱。	This emerges from the northern quarter within your brain and appears before you. Do not be startled, afraid, or fearful of it! Recognize it at once as the body of your own realized wisdom—your yidam—and do not be afraid. In truth, it is the father-and-mother union of the Blessed One Amoghasiddhi Tathāgata. Therefore, revere it and give rise to deep longing. If you recognize it, you will be liberated immediately.
如上明告，即可认知为自本尊，无二交融而证圆满受用佛身。	If this is clearly explained to you as above, you will recognize it as your own yidam, merge with it inseparably, and realize the Buddha-body of perfect enjoyment.
如是依上师所授口诀，认知为本体境相，唯是自内证智，譬如狮子之皮，若曾见者，知其为皮，立即释然；其有未明此系狮皮，即生恐怖；如为此人解说其义，指示明白，惊怖立除。此法亦尔。	Thus, in accordance with the essential instructions bestowed by the guru, recognize these as appearances of the fundamental nature, nothing but your own inner realized wisdom. It is like a lion’s skin: one who has seen it knows it to be skin and is immediately relieved; but one who does not know that it is lion skin becomes frightened. If its meaning is explained and clearly pointed out to such a person, the fear immediately vanishes. So it is with this Dharma.
饮血圣众，身形庞大，肢体粗壮，量等虚空，当其现前，定生惊怖。若闻此教授，明白指示，无间即证为本体境相，或认为自之本尊，则生前所修之明光（子光），及后起自然之明光（母光），子母两光会遇，于朗然释然中，如遇故知，恍然大悟。若不得此教授，虽诸贤者，亦复难免退堕，流转生死大海而已。	The blood-drinking assembly is immense in form, with massive limbs, as vast as space; when it appears, fear will certainly arise. But if one hears these instructions and receives clear guidance, one immediately realizes it as an appearance of the fundamental nature or recognizes it as one’s own yidam. Then the clear light cultivated during life, the son clear light, and the naturally arisen clear light thereafter, the mother clear light, meet. In lucid relief, like meeting an old acquaintance, one awakens suddenly to realization. Without these instructions, even worthy persons can scarcely avoid falling back and revolving in the great ocean of birth and death.
第十三日诵法（在亡者死后第十七日，此日有佛十六尊前来接引。）	Day Thirteen Recitation (On the seventeenth day after death, sixteen Buddhas come to guide the deceased.)
尔后有八大“寒林”“吉坞哩玛”，及种种面形兽首女神“颇罗闷玛”，皆从亡者脑中出现，来临其前；其指示法，当呼亡者之名，念诵下文而告之曰：	Thereafter, the eight great charnel-ground goddesses and the various animal-headed goddesses all emerge from the deceased’s brain and appear before them. For these instructions, call the deceased by name, recite the following passage, and tell them:
嗟！善男子（某某）：谛听勿乱！今汝脑中八方位，复出八尊“吉坞哩玛”，来现汝前，汝当于彼，勿生怖畏！详述如下：	Alas, noble son (so-and-so), listen attentively and do not be distracted! From the eight directions in your brain, eight goddesses now emerge and appear before you. Do not be afraid of them! They are described in detail as follows:
汝脑东隅：出白色“吉坞哩玛”，右手高举人尸骨杖，左手持颅，满贮鲜血，来现汝前；	From the eastern quarter of your brain emerges the white “Jiwuli Mother,” holding aloft a human corpse-bone staff in her right hand and a skull filled with fresh blood in her left; she appears before you.
汝脑南隅，出黄色“资坞哩玛”，手张弓矢。	From the southern quarter of your brain emerges the yellow “Ziwuli Mother,” holding a drawn bow and arrow.
汝脑西隅：出红色“波罗谟诃玛”，手持“摩羯幢”；	From the western quarter of your brain emerges the red “Bolomohe Mother,” holding a makara banner.
汝脑北隅：出黑色“培多梨玛”，右手持杵，左手持颅盖，满贮鲜血；	From the northern quarter of your brain emerges the black “Peiduo-li Mother,” holding a vajra in her right hand and a skullcap filled with fresh blood in her left.
汝脑东南隅：出红黄色“布斯迦私玛”，右手持“人肠”，左手取食；	From the southeastern quarter of your brain emerges the reddish-yellow “Busijiasi Mother,” holding human entrails in her right hand and taking food with her left.
汝脑西南隅：出深绿色“伽斯摩哩玛”，右手持颅盖，满贮鲜血，左手持杵搅动，现威吓状，取而饮之；	From the southwestern quarter of your brain emerges the dark-green “Jiasimoli Mother,” holding a skullcap filled with fresh blood in her right hand and stirring it with a vajra in her left, threateningly taking it up and drinking it.
汝脑西北隅；出淡黄色“赞驮哩玛”，裂人身首，右手摘取其心，左手食其躯体；	From the northwestern quarter of your brain emerges the pale-yellow “Zhandali Mother,” tearing apart a human corpse; with her right hand she plucks out its heart, and with her left she eats its body.
汝脑东北隅：出深黄色“斯迷奢梨玛”，撕裂腐尸身首，取而食之。	From the northeastern quarter of your brain emerges the dark-yellow “Simisheli Mother,” tearing apart a decaying corpse and eating it.
以上八方位所住之“吉坞哩玛”，亦围绕五方饮血部尊，从汝脑中现出，而临汝前；汝当于彼，勿怖勿畏！	These “Jiwuli Mothers” abiding in the eight directions also surround the blood-drinking deities of the five directions. They emerge from your brain and appear before you. Do not be afraid or fearful of them!
嗟！善男子（某某）：其在外围（即上说之八方位之外）复有八境兽首女神“颇罗闷玛”出现汝前：	Alas, noble son (so-and-so): beyond this outer circle—that is, beyond the eight directions described above—there further appear before you the eight animal-headed goddesses of the directions, the “Poluomen Mothers”:
东：有深紫色“狮首僧贺女”，双手交叉，口衔死尸，摇震鬃发；	In the east is the dark-purple lion-headed “Senghe Maiden,” her hands crossed, a corpse held in her mouth, shaking her mane.
南：有红色虎首“毗耶讫哩目佉女”，双手下叉，目睛凝视，露齿蹙眉；	In the south is the red tiger-headed “Viyaghrimukha Maiden,” her hands crossed downward, staring intently with bared teeth and furrowed brows.
西：有黑色狐首“悉哩罗目佉女”，右举利刃，左持人肠，咀食吮血；	In the west is the black fox-headed “Sirilamukha Maiden,” raising a sharp blade in her right hand and holding human entrails in her left, chewing them and sucking blood.
北：有深兰色狼首“湿缚南目佉女”，双手撕尸，目睛凝视；	In the north is the dark-blue wolf-headed “Śvanamukha Maiden,” tearing apart a corpse with both hands and staring intently.
东南：有淡黄色鹫首“讫哩陀目佉女”，肩负巨尸，手举骸骨；	In the southeast is the pale-yellow vulture-headed “Kṛtamukha Maiden,” carrying a huge corpse on her shoulder and raising bones in her hand.
东北：有兰色枭首“呼鲁目佉女”，右手持杵，左手举刀，割食人肉；	In the northeast is the blue owl-headed “Hulumukha Maiden,” holding a vajra in her right hand and raising a knife in her left, cutting and eating human flesh.
西南：有深红色鸱首“冈迦目佉女”，亦负巨尸；	In the southwest is the dark-red owl-headed “Gaṅgamukha Maiden,” likewise carrying a huge corpse.
西北：有黑色鸦首“佉佉目佉女”，左举颅盖，右持利剑，割取心肝。	In the northwest is the black crow-headed “Kākamukha Maiden,” raising a skullcap in her left hand and holding a sharp sword in her right, cutting out hearts and livers.
以上八境兽首女神“颇罗闷玛”、亦复围绕五饮血尊，从汝脑中现出而临汝前；汝当于彼，勿怖勿畏！当知任何一切所显现者，皆当认取为本来境相，证智力用。	These eight animal-headed goddesses of the directions, the “Poluomen Mothers,” also surround the five blood-drinking deities. They emerge from your brain and appear before you. Do not be afraid or fearful of them! Know that whatever appears must all be recognized as appearances of the original nature, the functioning of realized wisdom.
第十四日诵法（在亡者死后第十八日，此日有佛三十六尊前来接引。）	Day Fourteen Recitation (On the eighteenth day after death, thirty-six Buddhas come to guide the deceased.)
嗟！善男子（某某）：此第十四日者（按、此句英译本有，藏本无。）有兽面忿怒女神四门守护，自汝脑中，出现于外，现临汝前，亟当认取；详如下述：	Alas, noble son (so-and-so): on this fourteenth day—note: this sentence is found in the English translation but not in the Tibetan text—the wrathful animal-faced goddesses who guard the four gates emerge outwardly from your brain and appear before you. You must recognize them at once. They are described as follows:
汝脑东隅：出白色“虎面女”，右手持钩，左举“红颅”，满贮鲜血；	From the eastern quarter of your brain emerges the white “Tiger-Faced Maiden,” holding a hook in her right hand and raising a red skull filled with fresh blood in her left.
汝脑南隅：出黄色“豕面女”，手持“羂索”，	From the southern quarter of your brain emerges the yellow “Pig-Faced Maiden,” holding a noose.
汝脑西隅：出红色“狮面女”，手中持“锁”，	From the western quarter of your brain emerges the red “Lion-Faced Maiden,” holding a chain.
汝脑北隅：出绿色“蛇面女”，手中持“铃”，	From the northern quarter of your brain emerges the green “Snake-Faced Maiden,” holding a bell.
以上四女，左手均持满血颅器。此四门守护忿怒女，皆自汝脑中出现，当知即汝本尊，故当认取。	Each of these four women holds a skull-vessel filled with blood in her left hand. These wrathful female guardians of the four gates all emerge from your brain. Know that they are your yidams, and therefore recognize them.
嗟！善男子（某某）：三十忿怒相“兮鲁迦”之外围，复有异类面首二十八瑜伽自在女“汪鸠玛”，形相面首各异，手持种种兵器，自汝脑中来现汝前；汝当于彼，勿生怖畏，一切所现，皆当认取为汝本来境证智力用；临此时机，正逢阻碍大利时，当细加审量，故当忆念上师教授！	Alas, noble son (so-and-so): beyond the circle of the thirty wrathful Herukas, there further appear before you twenty-eight powerful yoginīs, the “Wangjiu Mothers,” with diverse and unusual faces, holding various weapons. They emerge from your brain and appear before you. Do not be afraid of them. Recognize all that appears as the functioning of the realized wisdom of your original nature. At this critical moment, when the greatest obstruction is encountered, carefully discern them. Therefore, recollect the guru’s instructions!
嗟！善男子：汝脑之东，出：深紫色“牛首罗刹女”，手中持“杵”及“颅器盖”；红黄色“蛇首梵天女”，手执“莲花”。	Alas, noble son: from the east of your brain emerge the dark-purple “Ox-Headed Rākṣasī,” holding a vajra and a skull-vessel lid; and the reddish-yellow “Snake-Headed Brahmā Maiden,” holding a lotus.
墨绿色“豹首大天女”手执“钢叉”，青色“猿首欲天女”，手中执“轮”，红色“熊首童贞女”，手执“短矛”，白色“羆首帝释女”，手执“串肠”。如是东方六瑜伽自在女，皆自汝脑东隅而出，现在汝前；汝当于彼，勿生怖畏！	A dark-green “Leopard-Headed Great Goddess,” holding a “trident”; a blue “Monkey-Headed Desire Goddess,” holding a “wheel”; a red “Bear-Headed Virgin Goddess,” holding a “short spear”; and a white “Brown-Bear-Headed Indra Goddess,” holding a “string of intestines.” Thus the six Yoginīs of the East emerge from the eastern corner of your brain and appear before you. Do not be afraid of them!
嗟！善男子：汝脑之南，出：黄色“蝙蝠首金刚女”，手举“利刃”，红色“摩竭鱼首寂静女”，手执“宝瓶”，红色“蝎首甘露女”，手执“莲花”，白色“鹞首月明女”，手中执“杵”，绿色“狐首持棍女”，手中执“棍”，深黄色“虎首罗刹女”，手执“血颅”。	Alas, noble son! From the south of your brain emerge: a yellow “Bat-Headed Vajra Goddess,” raising a “sharp blade”; a red “Makara-Headed Peaceful Goddess,” holding a “treasure vase”; a red “Scorpion-Headed Nectar Goddess,” holding a “lotus”; a white “Kite-Headed Moonlight Goddess,” holding a “vajra”; a green “Fox-Headed Staff-Bearing Goddess,” holding a “staff”; and a dark-yellow “Tiger-Headed Rākṣasī Goddess,” holding a “blood-filled skull.”
如是南方六瑜伽自在女，皆自汝脑南隅而出，现在汝前；汝当于彼，勿生怖畏！	Thus the six Yoginīs of the South emerge from the southern corner of your brain and appear before you. Do not be afraid of them!
嗟！善男子：汝脑之西，出：墨绿色“鹫首肉食女”，手中持“棍”；红色“马首欢喜女”，手执“体腔”；白色“鹏首大力女”，手中执“杖”；黄色“犬首罗刹女”，一手持“杵”，一以“刀”割；红色“戴胜鸟首爱染女”，手张弓矢，绿色“麋首护财女”，手执“宝瓶”。	Alas, noble son! From the west of your brain emerge: a dark-green “Vulture-Headed Flesh-Eating Goddess,” holding a “staff”; a red “Horse-Headed Joyful Goddess,” holding a “body cavity”; a white “Roc-Headed Great-Power Goddess,” holding a “rod”; a yellow “Dog-Headed Rākṣasī Goddess,” holding a “vajra” in one hand and cutting with a “knife” in the other; a red “Hoopoe-Headed Passionate Goddess,” drawing a bow and arrow; and a green “Elk-Headed Wealth-Protecting Goddess,” holding a “treasure vase.”
如是西方六瑜伽自在女，皆自汝脑西隅而出，现在汝前；汝当于彼，勿生怖畏！	Thus the six Yoginīs of the West emerge from the western corner of your brain and appear before you. Do not be afraid of them!
嗟！善男子：汝脑之北，出蓝色“狼首风神女”，手展旌旗；红色“羊首妙鬘女”，手持“人签”（剌人的一种尖杆刑具。）；黑色“豕首亥女”，手持“齿索”（以齿穿贯之绳索。	Alas, noble son! From the north of your brain emerge: a blue “Wolf-Headed Wind Goddess,” unfurling a banner; a red “Sheep-Headed Wondrous-Garland Goddess,” holding a “human spike” (a pointed implement for piercing people); and a black “Boar-Headed Hai Goddess,” holding a “toothed cord” (a cord passed through the teeth).
）红色“鸦首金刚女”，手持“孩尸”；墨绿色“象首大鼻女”，手持“巨尸”，饮其颅盖之血；青色“蛇首水天女”，手持“蛇索”。如是北方六瑜伽自在女，皆自汝脑北隅而出，现在汝前；汝当于彼，勿生怖畏！	A red “Crow-Headed Vajra Goddess,” holding a “child’s corpse”; a dark-green “Elephant-Headed Great-Nose Goddess,” holding a “great corpse” and drinking blood from its skullcap; and a blue “Snake-Headed Water Goddess,” holding a “snake lasso.” Thus the six Yoginīs of the North emerge from the northern corner of your brain and appear before you. Do not be afraid of them!
嗟！善男子：此外复有四门守护四瑜伽女，从汝脑中来现汝前。	Alas, noble son! In addition, four Yoginīs who guard the four gates emerge from your brain and appear before you.
汝脑东隅，出白色“杜鹃首金刚女”，手中持“钩”；汝脑南隅，出黄色“山羊金刚女”，手中持“索”；汝脑西隅，出红色“狮首金刚女”，手中持“锁”；汝脑北隅，出绿色“蛇首金刚女”，手中持“铃”。此四门四瑜伽女，皆自汝脑中出，而来现前。以上二十八自在女，亦为“兮噜迦”忿怒尊自生之身力用所现，故当认取。	From the eastern corner of your brain emerges a white “Cuckoo-Headed Vajra Goddess,” holding a “hook”; from the southern corner emerges a yellow “Goat Vajra Goddess,” holding a “lasso”; from the western corner emerges a red “Lion-Headed Vajra Goddess,” holding a “chain”; and from the northern corner emerges a green “Snake-Headed Vajra Goddess,” holding a “bell.” These four gate-guarding Yoginīs all emerge from your brain and appear before you. The foregoing twenty-eight sovereign goddesses are manifestations of the self-arisen power and function of the wrathful deity Heruka; therefore, you should recognize them.
嗟！善男子！自“法身”空寂之分，而现“寂”相之尊，当知即汝本来面目；自“法身”显明之分，而现“怒”相之尊，故当认知。当汝脑中出五十八尊饮血圣众，现临汝前之时，若了知一切所现，皆是自内证智之本光，无间即与饮血之尊无二交融而证佛位。	Alas, noble son! From the empty and quiescent aspect of the dharmakāya appear the peaceful deities; know that they are your Original Face. From the luminous aspect of the dharmakāya appear the wrathful deities; therefore, recognize them. When the fifty-eight blood-drinking sacred deities emerge from your brain and appear before you, if you understand that all appearances are the original light of your own inner realized wisdom, you will immediately merge inseparably with the blood-drinking deities and realize Buddhahood.
嗟！善男子：若不当下认取，汝则对之必然惊惶欲遁，复受大苦而难解脱；若不如是认取，则见一切饮血圣众为阎罗法王，而于饮血本尊，生起怖畏，震慄闷绝，本体境相，认为魔相，遂沦生死之海；若能不怖不畏，则证佛位矣。	Alas, noble son! If you do not recognize them at once, you will inevitably be frightened and seek to flee, again undergoing great suffering and finding liberation difficult. If you do not recognize them thus, you will see all the blood-drinking sacred deities as Yama, the Dharma King, and become fearful of the blood-drinking yidams; terrified and fainting away, you will take the appearances of your own nature to be demonic appearances and thus sink into the ocean of birth and death. But if you are without fear, you will realize Buddhahood.
嗟！善男子！此诸“寂”“怒”两部圣众：身形大者，量等虚空；身量中者，量等“须弥”；下者，亦等自身累积十八倍之高。汝当于彼，勿生恐惧。	Alas, noble son! Among these sacred assemblies of peaceful and wrathful deities, those of great size are as vast as space; those of medium size are as vast as Mount Sumeru; and even the smaller ones are eighteen times the accumulated height of your own body. Do not be afraid of them.
对于“情”“器”世间，现为光体，一切境相，现为光身，皆当认为自内证智本来光明，自光与身，无二交融而证佛位。佛子！汝所见者，随起任何可惊惧相，皆当证认为自识所现，勿生怖畏；皆当认取明光为自内证智本光。若如是认取，当下即身成佛无疑；所谓“刹那即证等觉”，即此时也；故当至心信受。	The sentient and material worlds appear as bodies of light, and all appearances manifest as forms of light. You should recognize them all as the innate luminosity of your own inner realized wisdom. When your own light and body merge inseparably, you will realize Buddhahood. Child of the Buddha! Whatever terrifying appearances arise before you, recognize them all as manifestations of your own consciousness; do not be afraid. Recognize the clear light as the original light of your own inner realized wisdom. If you recognize it thus, you will undoubtedly attain Buddhahood in this very body at once. This is what is meant by “realizing equal enlightenment in an instant.” Therefore, accept it with wholehearted faith.
嗟！善男子：汝于此时，若不认取而惊怖者，则一切“寂部”之尊，现为依怙“嘛哈嘎拉”（藏密大护法神，即“大黑天”。）之身；一切“怒部”之尊，现为“阎罗法王”之身；本来境相，转成魔相，遂沦生死苦海。	Alas, noble son! At this time, if you fail to recognize them and become frightened, all the deities of the peaceful assembly will appear in the form of the protector Mahākāla (the great Dharma protector of Tibetan Esoteric Buddhism, the “Great Black One”), and all the deities of the wrathful assembly will appear in the form of Yama, the Dharma King. The appearances of your own nature will turn into demonic appearances, and you will sink into the bitter ocean of birth and death.
嗟！善男子：汝若不能认识本相，纵复精娴一切经论，历劫修法，终不成佛；若认识本相，可藉一精要之点及一字句，而证佛位；若不认识本相，死后无间于“法性中有”时，即现有“阎罗王”之身；阎罗法王、身形大者，量等虚空；中者亦等“须弥山王”；下者亦当汝身累积十八倍之高；为数无量，充塞世间，而现汝前。	Alas, noble son! If you cannot recognize the true aspect, then even if you are thoroughly versed in all sūtras and treatises and practice the Dharma for kalpas, you will ultimately not attain Buddhahood. If you recognize the true aspect, a single essential point and a single word or phrase can enable you to realize Buddhahood. If you do not recognize the true aspect, then immediately after death, in the Intermediate State of Dharmatā, the form of the King of Yama will appear. The great forms of Yama, the Dharma King, are as vast as space; the medium ones are as vast as the king of Mount Sumeru; and even the smaller ones are eighteen times the accumulated height of your own body. Countless in number, they fill the world and appear before you.
其相咬唇切齿，目如玻璃，头发上绾，巨腹细腰，束发结顶，手持刑板，口发杀……声，饮啖脑髓，撕裂身首，剜食心脏，以如是相，充塞世间，而来汝前。	They bite their lips and gnash their teeth; their eyes are like glass, their hair bound upward, their bellies huge and waists slender. Their hair is tied in topknots, and they hold instruments of punishment in their hands. Their mouths emit cries of “Kill!” They drink and devour brains, tear bodies and heads apart, and gouge out and eat hearts. In such forms, they fill the world and come before you.
嗟！善男子：如是境相现前之时，汝当勿怖，勿生恐惧。要知汝今自身，已成为“习气意生之身”，虽逢砍杀，亦不致死，实则乃汝空性本色，故当勿惧。	Alas, noble son! When such appearances arise before you, do not be afraid and do not give rise to fear. Know that your present body has become a body born of habitual tendencies and mind. Though you encounter cutting and slaughter, you will not die. In truth, it is the very nature of your emptiness; therefore, do not be afraid.
即所现之阎罗王等，亦从汝自内证智之本光中之所起现，故无实体可得；空性于空，无隙可乘也。除汝证智力用所现外，所有“寂静”“忿怒”“饮血”诸部，及异类面首形相、虹光、阎罗诸可怖之像，决无实体可得。	The King of Yama and the like who appear are likewise manifestations arising from the original light of your own inner realized wisdom; therefore, they have no substantial reality to be found. Emptiness cannot be harmed by emptiness. Apart from the manifestations of the power and function of your realized wisdom, none of the peaceful, wrathful, or blood-drinking assemblies, nor the various forms with animal heads, rainbow light, Yama, or other terrifying images, has any substantial reality to be found.
若能如是认取，则一切怖畏，当下释然，即可无二交融而成佛矣。若或不能认取，则当自念云：“此乃我之本尊，前来接引，拔我出离中有险峡，故当皈依”。又必深心信乐，忆念三宝，随念汝所自奉之本尊（如亡者生前不修密法，无自己一定之本尊，则以观世音菩萨为其本尊可也。），并呼圣号，唱云：	If you can recognize them thus, all fear will immediately be dispelled, and you will merge inseparably with them and realize Buddhahood. But if you cannot recognize them, reflect to yourself: “These are my yidams, who have come to guide me and draw me out of the perilous passage of the intermediate state; therefore, I should take refuge in them.” You must also have deep faith and joyful trust, recollect the Three Jewels, and recall the yidam you yourself revered during life (if the deceased did not practice Esoteric Buddhism during life and had no fixed personal yidam, Avalokiteśvara Bodhisattva may be taken as that person’s yidam). Then invoke the sacred name and chant:
本尊圣者，祈垂听许！我今漂泊，“中有”难中，	Holy yidam, I pray that you will hear and grant this! I now wander amid the hardships of the intermediate state;
惟祈圣者，速来拯救；大悲摄受，护持于我！	I pray only that you will swiftly come to rescue me; receive me in great compassion and protect me!
又当忆今汝之上师名号，作启请云：	You should also recall the name of your guru and make this invocation:
我今漂泊“中有”，惟祈速来拯救，不舍大悲，垂赐恩怙。	I now wander in the intermediate state. I pray that you will swiftly come to rescue me; do not forsake your great compassion, but bestow your gracious protection upon me.
又当对于饮血部圣众，祈请发愿；随我念诵下偈：	You should also make prayers and aspirations to the sacred assembly of blood-drinking deities. Recite the following verse after me:
呜呼！	Alas!
习气炽盛漂泊中有时　恐惧怖畏境相当舍弃	When I wander in the intermediate state, with habitual tendencies raging, may terrifying and fearsome appearances be cast aside.
唯愿寂怒圣众前引导　法界自在忿怒母后护	May the peaceful and wrathful sacred assemblies guide me before, and may the wrathful mothers, sovereign in the dharma realm, protect me behind.
祈请度脱中有怖畏峡　送我往登正等觉佛位	I pray that they will ferry me across the perilous passage of fear in the intermediate state and send me upward to the Buddha-stage of perfect enlightenment.
我今独行别离诸亲友　现前惟有自心映空相	Now I travel alone, separated from all my relatives and friends; before me are only empty images reflected by my own mind.
恳祈诸佛大悲力救拔　愿除中有诸怖畏恐惧	I earnestly pray that the Buddhas will rescue me with the power of great compassion; may all fears and terrors of the intermediate state be removed.
当兹所现五智光明时　勿怖勿惧认识为本相	When the light of the five wisdoms appears, may I not be frightened or afraid, but recognize it as my true aspect.
寂怒两部身相起现时　坚信勿怖认取为中有	When the forms of the peaceful and wrathful assemblies appear, may I have firm faith, be without fear, and recognize them as the intermediate state.
倘缘业力备受诸苦时　愿本尊天消除我苦厄	If, through karma, I must undergo every kind of suffering, may the yidam deities remove my afflictions and hardships.
法性本尊如千雷震时　愿即转成六字大明声	When the dharmatā yidams sound like a thousand crashing thunders, may they at once be transformed into the sound of the Six-Syllable Great Bright Mantra.
业力追逐失所救护时　愿大悲尊为我作依怙	When karma pursues me and I lack protection, may the Great Compassionate One become my refuge.
任为业习所受苦痛时　愿证净光安乐三摩地	When I suffer pain through karmic habits, may I realize the samādhi of blissful pure light.
五大种界不与我为敌　愿我得见五部佛刹土	May the realms of the five great elements not become hostile to me; may I behold the pure lands of the five Buddha families.
如是虔敬殷重发愿，则一切恐怖，定即消失，决定证报身佛位，故极重要；至心念诵三至七次，纵亡者罪业如何重大，福缘如何劣弱，其不解脱者，未之有也。若竟有其人，虽经多次为之作法，然仍未认取而得救度者，以后即入“后期中有”，即“轮回中有”。其指示法，详下卷。	If one makes such aspirations with reverence and earnestness, all terror will certainly disappear at once, and one will definitely realize the Buddhahood of the sambhogakāya. Therefore, this is of the utmost importance. Recite it wholeheartedly three to seven times. No matter how grave the deceased’s karmic offenses or how meager their blessings and affinities, there has never been one who did not attain liberation. Yet if there should be someone who, even after the ritual has been performed for them many times, still fails to recognize and thus receive deliverance, they will subsequently enter the later intermediate state, namely, the Intermediate State of Becoming. Its instructions are explained in detail in the following volume.

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