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Think of all these fears and terrifying apparitions as being thine own tutelary deity, or as the Compassionate One.
Bring to thy recollection the mystic name that hath been given thee at the time of thy sacred initiation when thou wert a human being, and the name of thy guru, and tell them to the Righteous King of the Lord[s] of Death.
Even though thou fallest down precipices, thou wilt not be hurt. Avoid awe and terror. Say that; for by such setting-face-to-face, despite the previous non- liberation, liberation ought surely to be obtained here.
Possible, [however,] liberation may not be obtained even after that setting-face-to-face; and earnest and continued application being essential, again calling the deceased by name, speak as follows: O nobly-born, thy immediate experiences will be of momentary joys followed by momentary sorrows, of great intensity, like the [taut and relaxed] mechanical actions of catapults.
Be not in the least attached [to the joys] nor displeased [by the sorrows] of that. If thou art to be born on a higher plane, the vision of that higher plane will be dawning upon thee.
Thy living relatives may — by way of dedication for the benefit of thee deceased — be sacrificing many animals, and performing religious ceremonies, and giving alms.
Thou, because of thy vision not being purified, mayst be inclined to grow very angry at their actions and bring about, at this moment, thy birth in Hell: Furthermore, even if thou feelest attached to the worldly goods thou hast left behind, or, because of seeing such worldly goods of thine in the possession of other people and being enjoyed by them, thou shouldst feel attached to them through weakness, or feel angry with thy successors, that feeling will affect the psychological moment in such a way that, even though thou wert destined to be born on higher and happier planes, thou wilt be obliged to be born in Hell, or in the world of pretas [or unhappy ghosts].
On the other hand, even if thou art attached to worldly goods left behind, thou wilt not be able to possess them, and they will be of no use to thee.
Therefore, abandon weakness and 39 attachment for them; cast them away wholly; renounce them from thy heart. No matter who may be enjoying thy worldly goods, have no feeling of miserliness, but be prepared to renounce them willingly.
Think that thou art offering them to the Precious Trinity and to thy guru, and abide in the feeling of unattachment, devoid of weakness [of desire].
Again, when any recitation of the Kamkani Mantra is being made on thy behalf as a funeral rite, or when any rite for the absolving of bad karma liable to bring about thy birth in lower regions is being performed for thee, the sight of their being conducted in an incorrect way, mixed up with sleep and distraction and non-observance of the vows and lack of purity [on the part of any officiant], and such things indicating levity — all of which thou wilt be able to see because thou art endowed with limited karmic power of prescience — thou mayst feel lack of faith and entire disbelief [in thy religion].
Thou wilt be able to apprehend any fear and fright, any black actions, irreligious conduct, and incorrectly recited rituals. Thinking thus, thou wilt be extremely depressed, and, through great resentment, thou wilt acquire disbelief and loss of faith, instead of affection and humble trustfulness.
This affecting the psychological moment, thou wilt be certain to be born in one of the miserable states. Such [thought] will not only be of no use to thee, but will do thee great harm.
Mine own thoughts must be impure! How can it be possible that the words of the Buddha should be incorrect? It is like the reflection of the blemishes on mine own face which I see in a mirror; mine own thoughts must [indeed] be impure.
As for these [i. Thus thinking, put thy trust in them and exercise sincere love towards them. Then whatever is done for thee [by those] left behind will truly tend to thy benefit.
Therefore the exercise of that love is of much importance; do not forget this. Again, even if thou wert to be born in one of the miserable states and the light of that miserable state shone upon thee, yet by thy successors and relatives performing white religious rites unmixed with evil actions, and the abbots and learned priests devoting themselves, body, speech, and mind, to the performance of the correct meritorious rituals, the delight from thy feeling greatly cheered at seeing them will, by its own virtue, so affect the psychological moment that, even though thou deservest a birth in the unhappy states, there will be brought about thy birth on a higher and happier plane.
This is highly important. Hence be extremely careful. O nobly-born, to sum up: While wandering alone, separated from loving friends, When the vacuous, reflected boy of mine own mental ideas dawneth upon me, May the Buddhas, vouchsafing their power of compassion, Grant that there shall be no fear, awe, or terror in the Bardo.
When the thousand thunders of the Sound of Reality reverberate, May they all be sounds of the Six Syllables. When experiencing the sorrows of karmic propensities here, May the radiance of the happy clear light of Samadhi shine upon me.
Earnest prayer in this form will be sure to guide thee along; thou mayst rest assured that thou wilt not be deceived. Of great importance is this: Yet — though this [instruction] be so oft repeated — if recognition be difficult, because of the influence of evil karma, much benefit will come from repeating these settings- face-to-face many times over.
Once more, [then,] call the deceased by name, and speak as follows: O nobly-born, if thou hast been unable to apprehend the above, henceforth the body of the past life will become more and more dim and the body of the future life will become more and more clear.
So thinking, thou wilt be going hither and thither, ceaselessly and distractedly. Then there will shine upon thee the lights of the Six Sangsaric Lokas.
The light of that place wherein thou art to be born, through power of karma, will shine most prominently. If thou desirest to know what those six lights are; there will shine upon thee a dull white light from the Deva-world, a dull green light from the Asura-world, a dull yellow light from the Human- world, a dull blue light from the Brute- world, a dull red light from the Preta-wovid, and a smoke-coloured light from the Hell-world.
At that time, by the power of karma, thine own body will partake of the colour of the light of the place wherein thou art to be born. O nobly-born, the special art of these teachings is especially important at this moment: This is an exceedingly profound art; it will prevent birth.
Or whosoever thy tutelary deity may be, meditate upon the form for much time — as being apparent yet non-existent in reality, like a form produced by a magician.
That is called the pure illusory form. Then let the [visualization of the] tutelary deity melt away from the extremities, till nothing at all remaineth visible of it; and put thyself in the state of the Clearness and the Voidness — which thou canst not conceive as something — and abide in that state for a little while.
Again meditate upon the tutelary deity; again meditate upon the Clear Light: Afterwards, allow thine own intellect also to melt away gradually, [beginning] from the extremities.
Wherever the ether pervadeth, consciousness pervadeth; wherever consciousness pervadeth, the Dharma-Kaya pervadeth. Abide tranquilly in the uncreated state of the Dharma-Kaya.
In that state, birth will be obstructed and Perfect Enlightenment gained. Again, if through great weakness in devotions and lack of familiarity one be not able to understand, illusion may overcome one, and one will wander to the doors of wombs.
The instruction for the closing of the womb-doors becometh very important; call the deceased by name and say this: O nobly-born, if thou hast not understood the above at this moment, through the influence of karma, thou wilt have the impression that thou art either ascending, or moving along on a level, or going downwards.
Thereupon, meditate upon the Compassionate One. Then, as said above, gusts of wind, and icy blasts, hail-storms, and darkness, and impression of being pursued by many people will come upon thee.
On fleeing from these [hallucinations], those who are unendowed with meritorious karma will have the impression of fleeing into places of misery; those who are endowed with meritorious karma will have the impression of arriving in places of happiness.
Thereupon, O nobly-born, in whatever continent or place thou art to be born, the signs of that birthplace will shine upon thee then. For this moment there are several vital profound teachings.
Even though thou hast not apprehended by the above settings-face-to-face, here [thou wilt, because] even those who are very weak in devotions will recognize the signs.
Now it is very important to employ the methods of closing the womb- door. Wherefore it is necessary to exercise the utmost care.
There are two [chief] ways of closing: 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. Then, causing the [visualized form of the] tutelary deity to melt away from the extremities, meditate, without any thought-forming, upon the vacuous Clear Light.
This is a very profound art; in virtue of it, a womb is not entered. Listen thou unto it: This is a time when earnestness and pure love are necessary; Abandon jealousy, and meditate upon the Guru Father-Mother.
The putting of this into practice is essential. As a sign of this, if thou lookest into water, or into mirrors, thou wilt see no reflection of thy face or body; nor doth thy body cast any shadow.
Thou hast discarded now thy gross material body of flesh and blood. These are the indications that thou art wandering about in the Sidpa Bardo.
At this time, thou must form, without distraction, one single resolve in thy mind. The forming of one single resolve is very important now.
It is like directing the course of a horse by the use of the reins. Whatever thou desirest will come to pass. Think not upon evil actions which might turn the course [of thy mind].
Remember thy [spiritual] relationship with the Reader of this Bardo Thodol, or with any one from whom thou hast received teachings, initiation, or spiritual authorization for reading religious texts while in the human world; and persevere in going on with good acts: The boundary line between going upwards or going downwards is here now.
If thou givest way to indecision for even a second, thou wilt have to suffer misery for a long, long time. This is the moment. Hold fast to one single purpose.
Persistently join up the chain of good acts. Thou hast come now to the time of closing the womb-door. Bear this well at heart. When thou seest them, remember to withhold thyself from going between them.
Regarding the father and mother as thy Guru and the Divine Mother, meditate upon them and bow down; humbly exercise thy faith; offer up mental worship with great fervency; and resolve that thou wilt request [of them] religious guidance.
By that resolution alone, the womb ought certainly to be closed; but if it is not closed even by that, and thou findest thyself ready to enter into it, meditate upon the Divine Guru Father-Mother, as upon any tutelary deity, or upon the Compassionate Tutelary and Shakti; and meditating upon them, worship 43 them with mental offerings.
Resolve earnestly that thou wilt request [of them] a boon. By this, the womb-door ought to be closed. There are four kinds of birth: Amongst these four, birth by egg and birth by womb agree in character.
As above said, the visions of males and females in union will appear. If, at that time, one entereth into the womb through the feelings of attachment and repulsion, one may be born either as a horse, a fowl, a dog, or a human being.
If [about] to be born as a male, the feeling of itself being a male dawneth upon the Knower, and a feeling of intense hatred towards the father and of jealousy and attraction towards the mother is begotten.
If [about] to be born as a female, the feeling of itself being a female dawneth upon the Knower, and a feeling of intense hatred towards the mother and of intense attraction and fondness towards the father is begotten.
Through this secondary cause — [when] entering upon the path of ether, just at the moment when the sperm and the ovum are about to unite — the Knower experienceth the bliss of the simultaneously-born state, during which state it fainteth away into unconsciousness.
Dumbness, stupidity, and miserable intellectual obscurity are suffered, and a variety of sufferings experienced.
In like manner, one may wander into hell, or into the world of unhappy ghosts, or throughout the Six Lokas, and endure inconceivable miseries.
Those who are voraciously inclined towards this [i. Rather than meet with a like fate, listen thou unto my words and bear these teachings of mine at heart.
Reject the feelings of attraction or repulsion, and remember one method of closing the womb-door which I am going to show to thee. Close the womb-door and remember the opposition.
This is the time when earnestness and pure love are necessary. As hath been said, Abandon jealousy, and meditate upon the Guru Father-Mother.
As above explained, if to be born as a male, attraction towards the mother and repulsion towards the father, and if to be born as a female, attraction towards the father and repulsion towards the mother, together with a feeling of jealousy [for one or the other] which ariseth, will dawn upon thee.
For that time there is a profound teaching. O nobly-born, when the attraction and repulsion arise, meditate as follows: That I have wandered in the Sangsara hitherto, hath been owing to attraction and repulsion.
If I still go on feeling attraction and repulsion, then I shall wander in endless Sangsara and suffer in the Ocean of Misery for a long, long time, by sinking therein.
Now I must not act through attraction and repulsion. Henceforth I will never act through attraction and repulsion. Hold thy mind one-pointedly upon that resolution.
That is to be meditated as follows: Howsoever they may appear, no truth is there [in them]; all substances are unreal and false. Like dreams and like apparitions are they; they are non-permanent; they have no fixity.
What advantage is there in being attached [to them]! What advantage is there in having fear and terror of them! It is the seeing of the non-existent as the existent.
The illusory mind itself doth not exist from eternity; therefore where should these external [phenomena] exist? And even now if I do not recognize them to be illusions, then, wandering in the Sangsara for long ages, [I shall be] certain to fall into the morass of various miseries.
In truth, they are unreal; they are false. The meditation is performed as follows: All substances are mine own mind; and this mind is vacuousness, is unborn, and unceasing.
The mind should be allowed its own easy mental posture, in its natural [or unmodified] condition, clear and vibrant.
By maintaining this relaxed, uncreated [state of mind], the womb-doors of the four kinds of birth are sure to be closed.
Meditate thus until the closing is successfully accomplished. Many very profound teachings for closing the womb-door have been given above.
It is impossible that they should not liberate people of the highest, the average, and the lowest intellectual capacity.
If it be asked why this should be so, it is because, firstly, the consciousness in the Bardo possessing supernormal power of perception of a limited kind, whatever is spoken to one then is apprehended.
Since the consciousness is without a prop, it immediately goeth to whatever place the mind directeth. Fourthly, it is easy to direct it. The memory is ninefold more lucid than before.
Even though stupid [before], at this time, by the workings of karma, the intellect becometh exceedingly clear and capable of meditating whatever is taught to it.
That the performance of funeral rites should be efficacious, is, likewise, because of that reason. Therefore, the perseverance in the reading of the Great Bardo Thodol for forty-nine days is of the utmost importance.
Even if not liberated at one setting-face-to-face, one ought to be liberated at another; this is why so many different settings-face-to-face are necessary.
There are, nevertheless, many classes of those who — though reminded, and instructed to direct their thoughts one-pointedly — are not liberated, owing to the great force of evil karmic obscurations, and because of being unaccustomed to pious deeds, and of being much accustomed to impious deeds throughout the aeons.
Therefore, if the womb-door hath not been closed ere this, a teaching also for the selection of a womb-door is going to be given hereinafter.
Now, invoking the aid of all the Buddhas and Bodhisattvas, repeat the Refuge; and, once more calling the deceased by name thrice, speak as follows: Although the above setting-face-to-face teachings have been given one-pointedly, yet thou hast not understood them.
Therefore, if the womb-door hath not been closed, it is almost time to assume a body. Make thy selection of the womb [according to] this best teaching.
Listen attentively, and hold it in mind. In observing the place of birth, choose the continent too. If to be born in the Eastern Continent of Liipah, a lake adorned with swans, male and female, [floating thereon], will be seen.
Recollect the revulsion [against going there]. If one goeth there, [that] Continent — though endowed with bliss and ease — is one wherein religion doth not predominate.
Therefore, enter not therein. Enter therein, if one is to enter. If to be born in the Western Continent of Balang-Chod, a lake adorned with horses, male and female, [grazing on its shores], will be seen.
Go not even there, but return here. Although wealth and abundance are there, that being a land wherein religion doth not prevail, enter not there.
If to be born in the Northern Continent of Daminyan, a lake adorned with male and female cattle, [grazing on its shores], or trees, [round about it], will be seen.
Although duration of life, and merits are there, yet that Continent, too, is one wherein religion doth not predominate.
These are the premonitory signs [or visions] of the taking rebirth in those [Continents]. If one is to be born as a deva, delightful temples [or mansions] built of various precious metals also will be seen.
One may enter therein; so enter therein. If to be born as an asura, either a charming forest will be seen or else circles of fire revolving in opposite directions.
Recollect the revulsion; and do not enter therein by any means. If to be born amongst beasts, rock-caverns and deep holes in the earth and mists will appear.
If to be born amongst pretas, desolate treeless plains and shallow caverns, jungle glades and forest wastes will be seen.
If one goeth there, taking birth as a preta, one will suffer various pangs of hunger and thirst. Recollect the revulsion; and do not go there by any means.
Exert great energy [not to enter therein]. If to be born in Hell, songs [like wailings], due to evil karma, will be heard. Lands of gloom, black houses, and white houses, and black holes in the earth, and black roads along which one hath to go, will appear.
If one goeth there, one will enter into Hell; and, suffering unbearable pains of heat and cold, one will be very long in getting out of it.
Go not there into the midst of that. Fearful lest, by going out, the awe and terror of the Bardo 47 will meet one, and afraid to encounter them, if one hid oneself within [the place or womb chosen], one will thereby assume a very undesirable body and suffer various sufferings.
That [condition] is an indication that evil spirits and rdkshasas [or demons] are interfering with one. For this time there is a profound teaching.
Listen; and heed it: The gift-waves and the power of its grace will separate thee from the tormenting furies and thou wilt obtain the power to select the womb-door.
This is the vital art of the very profound teaching; therefore bear it thoroughly well in mind. O nobly-born, the dhyani and other deities are born of the power of Samddhi [or meditation].
Pretas [or unhappy spirits or shades] and malignant spirits of certain orders are those who by changing their feeling [or mental attitude] while in the Intermediate State assumed that very shape which they thereafter retained, and became pretas, evil spirits, and rdkshasas, possessed of the power of shape- shifting.
All pretas, who exist in space, who traverse the sky, and the eighty thousand species of mischievous sprites, have become so by changing their feelings [while] in the mental-body [on the Bardo-plam].
At this time, if one can recollect the Great Symbol [teachings] concerning the Voidness, that will be best. If one be not trained in that, train the [mental] powers into [regarding] all things as illusion [or maya].
Even if this be impossible, be not attracted by anything. Supernormal Birth; or Womb-Birth] If, however, O nobly-born, thou hast, because of the influence of karma, to enter into a womb, the teaching for the selection of the womb-door will be explained now.
Do not enter into any sort of womb which may be come by. If compelled by tormenting furies to enter, meditate upon Hayagriva.
Since thou now possesseth a slender supernormal power of foreknowledge, all the places [of birth] will be known to thee, one after another.
There are two alternatives; the transference [of the consciousness-principle] to a pure Buddha realm, and the selection of the impure sangsaric womb-door, to be accomplished as follows: Now doth this Sangsdra disgust me, horrify me, sicken me; no hath the hour come to prepare to flee from it.
I myself will so act as to be born in The Happy Western Realm, at the feet of the Buddha Amitabha, miraculously from amidst a lotus blossom. By doing so, birth will take place in that Realm instantaneously.
The Return to the Human World] If, however, such [a supernormal birth] be not possible, and one delighteth in entering a womb or hath to enter, there is a teaching for the selection of the womb-door of impure Sangsdra.
Looking with thy supernormal power of foresight over the Continents, as above, choose that in which religion prevaileth and enter therein.
If birth is to be obtained over a heap of impurities, a sensation that it is sweet-smelling will attract one towards that impure mass, and birth will be obtained thereby.
Whatsoever they [the wombs or visions] may appear to be, do not regard them as they are [or seem]; and by not being attracted or repelled a good womb should be chosen.
In this, too, since it is important to direct the wish, direct it thus: I ought to take birth as a Universal Emperor; or as a Brahmin, like a great sal-tree; or as the son of an adept in siddhic powers; or in a spotless hierarchical line; or in the caste of a man who is filled with [religious] faith; and, being born so, be endowed with great merit so as to be able to serve all sentient beings.
At the same time, emit thy gift-waves [of grace, or good-will] upon the womb which thou art entering, [transforming it thereby] into a celestial mansion.
At that time, too, the art of the teaching being important, thereupon do as follows: Even though a womb may appear good, do not be attracted; if it appear bad, have no repulsion towards it.
To be free from repulsion and attraction, or from the wish to take or to avoid — to enter in the mood of complete impartiality — is the most profound of arts.
Excepting only for the few who have had some practical experience [in psychical development], it is difficult to get rid of the remnants of the disease of evil propensities.
Therefore, if unable to part with the attraction and repulsion, those of the least mentality and of evil karma will be liable to take refuge amongst brutes.
The way to repel therefrom is to call the deceased by name again, thus: O nobly-born, if thou art not able to rid thyself of attraction and repulsion, and know not the [art of] selecting the womb-door, whichever of the above visions may appear, call up on the Precious Trinity and take refuge [therein].
Pray unto the Great Compassionate One. Walk with thy head erect. Know thyself in the Bardo. Cast away all weakness and attraction towards thy sons and daughters or any relations left behind thee; they can be of no use to thee.
Enter upon the White Light-[Path] of the devas, or upon the Yellow Light-[Path] of human beings; enter into the great mansions of precious metals and into the delightful gardens.
Repeat that [address to the deceased] seven times over. These are to be read over thrice. Others who are a little less practiced [in things spiritual], recognizing the Clear Light in the Chonyid Bardo, at the moment of death, will go by the upward [course].
Those lower than these will be liberated — in accordance with their particular abilities and karmic connexions — when one or other of the Peaceful and Wrathful Deities dawneth upon them, during the succeeding [two] weeks, while in the Chonyid Bardo.
There being several turning-points, liberation should be obtained at one or other of them through recognizing. But those of very weak karmic connexions, whose mass of obscuration is great [because of] evil actions, have to wander downwards and downwards to the Sidpa Bardo.
Yet since there are, like the rungs of a ladder, many kinds of settings-face-to-face [or remindings], liberation should have been obtained at one or at another by recognizing.
But those of the weakest karmic connexions, by not recognizing, fall under the influence of awe and terror.
Even the lowest of them, resembling the brute order, will have been able -- in virtue of the application of the Refuge — to turn from entering into misery; and, [obtaining] the great [boon] of a perfectly endowed and freed human body, will, in the next birth, meeting with a guru who is a virtuous friend, obtain the [saving] vows.
If this Doctrine arrive [while one is] in the Sidpa Bar do, it will be like the connecting up of good actions, resembling [thus] the placing of a trough in [the break of] a broken drain; such is this Teaching.
Those of heavy evil karma cannot possibly fail to be liberated by hearing this Doctrine [and recognizing]. If it be asked, why?
At whatever distance one may be wandering in the Bardo, one heareth and cometh, for one possesseth the slender sense of supernormal perception and foreknowledge; and, recollecting and apprehending instantaneously, the mind is capable of being changed [or influenced].
Therefore is it [i. It is like the mechanism of a catapult. It is like the moving of a big wooden beam [or log] which a hundred men cannot carry, but which by being floated upon water can be towed wherever desired in a moment.
Therefore, going near [the body of] one who hath passed out of this life — if the body be there — impress this [upon the spirit of the deceased] vividly, again and again, until blood and the yellowish water-secretion begin to issue from the nostrils.
At that time the corpse should not be disturbed. The rules to be observed for this [impressing to be efficacious] are: In other ways, too, this Great Doctrine of the Bardo Thodol, as well as any other religious texts, may be expounded [to the dead or dying].
If this [Doctrine] be joined to the end of The Guide and recited [along with The Guide] it becometh very efficacious. In yet other ways it should be recited as often as possible.
The words and meanings should be committed to memory [by every one]; and, when death is inevitable and the death-symptoms are recognized — strength permitting — one should recite it oneself, and reflect upon the meanings.
If strength doth not permit, then a friend should read the Book and impress it vividly. There is no doubt as to its liberating. The Doctrine is one which liberateth by being seen, without need of meditation or of sadhana; this Profound Teaching liberateth by being heard or by being seen.
This Profound Teaching liberateth those of great evil karma through the Secret Pathway. One should not forget its meaning and the words, even though pursued by seven mastiffs.
By this Select Teaching, one obtaineth Buddhahood at the moment of death. Were the Buddhas of the Three Times [the Past, the Present, and the Future] to seek, They could not find any doctrine transcending this.
The invoking of the Buddhas and Bodhisattvas for assistance, when [any one is] dying, is [thus]: Offer up to the Trinity whatever actual offerings can be offered [by the dying person, or by his family], together with mentally-created offerings: O ye Buddhas and Bodhisattvas, abiding in the Ten Directions, endowed with great compassion, endowed with foreknowledge, endowed with the divine eye, endowed with love, affording protection to sentient beings, condescend through the power of your great compassion to come hither; condescend to accept these offerings actually laid out and mentally created.
O ye Compassionate Ones, ye possess the wisdom of understanding, the love of compassion, the power of [doing] divine deeds and of protecting, in incomprehensible measure.
Ye Compassionate Ones, such-and-such a person is passing from this world to the world beyond. He is leaving this world. He is taking a great leap.
No friends [hath he]. The light of this world hath set. He goeth to another place. He entereth thick darkness. He falleth down a steep precipice.
He entereth into a jungle solitude. He is pursued by Karmic Forces. He goeth into the Vast Silence. He is borne away by the Great Ocean. He is wafted on the Wind of Karma.
He goeth in the direction where stability existeth not. He is caught by the Great Conflict. He is obsessed by the Great Afflicting Spirit.
He is awed and terrified by the Messengers of the Lord of Death. Existing Karma putteth him into repeated existence. No strength hath he. He hath come upon a time when he hath to go alone.
O ye Compassionate Ones, defend so-and-so who is defenseless. Instructions concerning the second stage of the chikhai bardo: It sees its relatives and connexions as it had been used to seeing them before.
The bardo of the experiencing of reality. The dawning of the peaceful deities, from the first to the seventh day.
Apparitions of Buddha Vairochana, Vajrasattva, and Ratnasambhava. Apparitions of Buddha Amitabha, and Amoghasiddhi.
Act so as to know them. Buddhas and Bodhisattvas Vairochana, Vajrasattva, Ratnasambhava, Amitabha, and Amoghasiddhi appear together with many others.
On the Seventh Day, the Knowledge-Holding Deities, from the holy paradise realms, come to receive one. Simultaneously, the pathway to the brute world, produced by the obscuring passion, stupidity, also comes to receive one.
The dawning of the wrathful deities, from the eighth to the fourteenth day. The fifty-eight flame-enhaloed, wrathful, blood-drinking deities come to dawn, who are only the former Peaceful Deities in changed aspect—according to the place [or psychic- centre of the Bardo-body of the deceased whence they proceed]; - nevertheless, they will not resemble them.
Be sure to be not scared of them and recognize your own thought-forms. On the Fourteenth Day, the Four Female Door-Keepers, also issuing from within thine own brain, will come to shine upon thee.
The conclusion about the period of 14 days of apparitions, showing the fundamental importance of the Bardo teachings. The sidpa bardo - seeking Liberation while in the intermediate state seeking Rebirth.
Characteristics of existence in the intermediate state. Thou see thy relatives and connexions and speak to them, but receive no reply.
What shall I do? Lying will be of no avail. The all-determining influence of thought. Thou, because of thy vision not being purified, may be inclined to grow very angry at their actions of your relatives and bring about, at this moment, thy birth in Hell, act so that no angry thought can arise in thee, and meditate upon love for them.
The dawning of the lights of the Six Lokas Realms. A later edition of the book includes commentary by the renowned psychoanalyst, Dr. Carl Jung, whose insightful essay illustrates that this Tibetan text goes beyond a study of Tibetan culture and reaches into a psychology that has great relevance to the western world.
This e-book, made courtesy of Summum , represents the edited English translation taken from the first edition. Based upon our copyright status research , this edition appears to be in the United States public domain.
If you believe this to be incorrect, please contact Summum with information as to why so that we may review the issue. The Tibetan Book of the Dead can be quite difficult to read and understand since it was written for a different audience.
However, we offer video broadcasts of readings of the book that include insightful discussions of its contents within the context of the Summum philosophy, the Summum rites of Modern Mummification , and what Summum terms as "Transference.
The video discussions greatly help convey the intent and meaning of the book since they are in terms more easily understood by the western world.
You can access the video by clicking video links that will appear along the right side of the pages as you read through the book.
It comes without warning and it cannot be escaped In January of , an email inquiry with Oxford University Press in London yielded the following information which came from their Archives department:.