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Thus, all of those beings continue to roam in cyclic existence, Because they persistently engage in [forms of] renunciation, And in acts of rejection and acceptance with regard to their own minds, Where [in reality] cyclic existence and nirvna are inseparable.
Therefore, one should abandon all constructed teachings, And all [unnatural] states free from activity, And, by virtue of this [Introduction to] Awareness: Natural Liberation through Naked Perception, which is presented here, One should realise all things in the context of this great natural liberation.
So it is that all [enlightened attributes] are brought to completion within the Great Perfection. In terms of existence, it has no [inherent] existence whatsoever.
In terms of origination, it is the source of the diverse joys and sorrows of cyclic existence and nirvna, In terms of [philosophical] opinion, it is subject to opinions in accordance with the eleven vehicles.
In terms of designation, it has an inconceivable number of distinct names: Through the application of three considerations: When this ordinary, momentary consciousness is examined nakedly [and directly] by oneself, Upon examination, it is a radiant awareness, Which is free from the presence of an observer, Manifestly stark and clear, Completely empty and uncreated in all respects, Lucid, without duality of radiance and emptiness, Not permanent, for it is lacking inherent existence in all respects, Not a mere nothingness, for it is radiant and clear, Not a single ent.
For in this [intrinsic awareness], the three buddha-bodies are inseparable, and fully present as one: Its emptiness and utter lack of inherent existence is the Buddha-body of Reality; The natural resonance and radiance of this emptiness is the Buddha-body of Perfect Resource; And its unimpeded arising in any form whatsoever is the Buddha-body of Emanation.
When the introduction is powerfully applied in accordance with the [above] method for entering into this [reality]: Given that it is sufficient to leave [this awareness] as it is, uncontrived, How can one say that one could not continue to abide [in that state]?
Given that it is sufficient to leave it as it is, without doing anything whatsoever, How can one say that one could not do just that?
Given that, [within this reality], radiance, awareness, and emptiness are inseparable and spontaneously present, How can one say that, by having practised, one attained nothing?
Given that [this reality] is naturally originating and spontaneously present, without causes or conditions, How can one say that, by having made the effort [to find it], one was incapable [of success]?
Given that the arising and liberation of conceptual thoughts occur simultaneously, How can one say that, by having applied this antidote [to conceptual thoughts], one was not effective?
Divorced from views which constructedly determine [the nature of] emptiness, Be certain that pristine cognition, naturally originating, is primordially radiant - Just like the nucleus of the sun, which is itself naturally originating.
Be certain that this awareness, which is pristine cognition, is uninterrupted, Like the coursing central torrent of a river which flows unceasingly.
Be certain that conceptual thoughts and fleeting memories are not strictly identifiable, But insubstantial in their motion, like the breezes of the atmosphere.
Be certain that all that appears is naturally manifest [in the mind], Like the images in a mirror which [also] appear naturally.
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. So thinking, thou will be going hither and thither, ceaselessly and distractedly.
The light of that place wherein thou art to be born, through power of karma, will shine most prominently. Remember the Precious Trinity.
When at this all-important moment [of opportunity] of achieving a great end, May I not fear the bands of Peaceful and Wrathful [Deities], mine own thought-forms.
Thereby, whatever visions of awe or terror appear, recognition is certain; and forget not this vital secret art lying therein. O nobly-born, when thy body and mind were separating, thou must have experienced a glimpse of the Pure Truth, subtle, sparkling, bright, dazzling, glorious, and radiantly awesome, in appearance like a mirage moving across a landscape in spring-time in one continuous stream of vibrations.
Be not daunted thereby, nor terrified, nor awed. That is the radiance of thine own true nature. From the midst of that radiance, the natural sound of Reality, reverberating like a thousand thunders simultaneously sounding, will come.
That is the natural sound of thine own real self. The body which thou hast now is called the thought-body of propensities. Since thou hast not a material body of flesh and blood, whatever may come — sounds, lights, or rays — are, all three, unable to harm thee: It is quite sufficient for thee to know that these apparitions are thine own thought-forms.
Recognize this to be the Bardo. O nobly-born, if thou dost not now recognize thine own thought-forms, whatever of meditation or of devotions thou mayst have performed while in the human world — if thou hast not met with this present teaching — the lights will daunt thee, the sounds will awe thee, and the rays will terrify thee.
Shouldst thou not know this all-important key to the teachings — not being able to recognize the sounds, lights, and rays — thou wilt have to wander in the Sangsara.
At that time, all the Sangsdra 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 Bhagavan 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-Dhdtu, 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 Dharma- Dhdtu 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.
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 Bhagavan 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: 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 Bhagavan 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 MamakI, 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. 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 Bhagavan Vajra- Sattva. That is the Bhagavan 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 Bhagavan Vajra-Sattva, pray thus: Again, calling the deceased by name, the setting-face-to-face is thus: On the Third Day the primal form of the element earth will shine forth as a yellow light.
At that time, from the Southern Realm Endowed with Glory, the Bhagavan Ratna-Sambhava, yellow in colour bearing a jewel in his hand, seated upon a horse-throne and embraced by the Divine Mother Sangyay-Chanma, will shine upon thee.
The two Bodhisattvas, Akasha-Barbha and Samanta-Bhadra, attended by the two female Bodhisattvas, Mahlaima and Dhupema — in all, six Bodhic forms — will come to shine from amidst a rainbow halo of light.
The aggregate of touch in its primal form, as the yellow light of the Wisdom of Equality, dazzlingly yellow, glorified with orbs having satellite orbs of radiance, so clear and bright that the eye can scarcely look upon it, will strike against thee.
Side by side with it, the dull bluish-yellow light from the human [world] will also strike against thy heart, along with the Wisdom light. Thereupon, through the power of egotism, thou wilt beget a fear for the dazzling yellow light and wilt [with to] flee from it.
Thou wilt be fondly attracted towards the dull bluish-yellow light from the human [world]. At that time do not fear that bright, dazzling-yellow, transparent light, but know it to be Wisdom; in that state, keeping thy mind resigned, trust in it earnestly and humbly.
If thou knowest it to be the radiance of thine own intellect — although thou exertest not thy humility and faith and prayer to it — the Divine Body and Light will merge into thee inseparably, and thou wilt obtain Buddhahood.
It is the hook of the grace- rays of the Bhagavan Ratna-Sambhava; believe in it. Be not fond of that dull bluish-yellow light from the human [world].
That is the path of thine accumulated propensities of violent egotism come to receive thee. If thou art attracted by it, thou wilt be born in the human world and have to suffer birth, age, sickness, and death; and thou wilt have no chance of getting out of the quagmire of worldly existence.
That is an interruption to obstruct thy path of liberation. Therefore, look not upon it, and abandon egotism, abandon propensities; be not attracted towards it; be not weak.
Act so as to trust in that bright dazzling light. Put thine earnest thought, one- pointedly, upon the Bhagavan Ratna-Sambhava; and pray thus: Yet, though so often set face to face, there are classes of men who, having created much bad karma, or having failed in observance of vows, or, their lot [for higher development] being altogether lacking, prove unable to recognize: Again, the setting-face-to-face is, calling the deceased by name, thus: On the Fourth Day the red light, which is the primal form of the element fire, will shine.
At that time, from the Red Western Realm of Happiness, the Bhagavan Buddha Amitabha, red in colour, bearing a lotus in his hand, seated upon a peacock-throne and embraced by the Divine Mother Gokarmo, will shine upon thee, [together with] the Bodhisattvas Chenrazee and Jampal, attended by the female Bodhisattvas Ghirdhima and Aloke.
The six bodies of Enlightenment will shine upon thee from amidst a halo of rainbow light. The primal form of the aggregate of feelings as the red light of the All-Discriminating Wisdom, glitteringly red, glorified with orbs and satellite orbs, bright, transparent, glorious and dazzling, proceeding from the heart of the Divine Father-Mother Amitabha, will strike against thy heart [so radiantly] that thou wilt scarcely be able to look upon it.
Along with it, a dull red light from the Preta-loka, coming side by side with the Light of Wisdom, will also shine upon thee. Act so that thou shalt not be fond of it.
Abandon attachment [and] weakness [for it]. At that time, through the influence of intense attachment, thou wilt become terrified by the dazzling red light, and wilt [wish to] flee from it.
And thou wilt beget a fondness for that dull red light of the Preta-loka. At that time, be not afraid of the glorious, dazzling, transparent, radiant red light.
Recognizing it as Wisdom, keeping thine intellect in a state of resignation, thou wilt merge [into it] inseparably and attain Buddhahood. That is the hook-rays of the grace of the Bhagavan Amitabha.
Trust in it humbly; flee not. Even if thou fleest, it will follow thee inseparably [from thyself]. Be not attracted towards the dull red light of the Preta-loka.
That is the light-path proceeding from the accumulations of thine intense attachment [to sangsaric existence] which hath come to receive thee.
If thou be attached thereto, thou wilt fall into the World of Unhappy Spirits and suffer unbearable misery from hunger and thirst.
Thou wilt have no chance of gaining Liberation [therein]. That dull red light is an interruption to obstruct thee on the Path of Liberation.
Be 16 not attached to it, and abandon habitual propensities. Trust in the bright dazzling red light. In the Bhagavan Amitabha, the Father-Mother, put thy trust one-pointedly and pray thus: Yet, though thus set face to face, sentient beings, unable through long association with propensities to abandon propensities, and, through bad karma and jealousy, awe and terror being produced by the sounds and radiances — the hook-rays of grace failing to catch hold of them — wander down also to the Fifth Day.
A light proceeding from the Asura-loka, produced by the evil passion of jealousy, will also come to receive one. The setting-face-to-face at that time is, calling the deceased by name, thus: On the Fifth Day, the green light of the primal form of the element air will shine upon thee.
These six Bodhic forms, from amidst a halo of rainbow light, will come to shine. The primal form of the aggregate of volition, shining as the green light of the All-Performing Wisdom, dazzlingly green, transparent and radiant, glorious and terrifying, beautified with orbs surrounded by satellite orbs of radiance, issuing from the heart of the Divine Father-Mother Amogha-Siddhi, green in colour, will strike against thy heart [so wondrously bright] that thou wilt scarcely be able to look at it.
That is the natural power of the wisdom of thine own intellect. Abide in the state f great resignation of impartiality. Along with it [i. Meditate upon it with impartiality, — with neither repulsion nor attraction.
Be not fond of it: Thereupon, through the influence of intense jealousy, thou wilt be terrified at the dazzling radiance of the green light and wilt [with to] flee from it; and thou wilt beget a fondness for that dull green light of 17 the Asura-loka.
At that time fear not the glorious and transparent, radiant and dazzling green light, but know it to be Wisdom; and in that state allow thine intellect to rest in resignation.
Flee not from it. Even though thou shouldst flee from it, it will follow thee inseparably [from thyself]. Be not fond of that dull green light of the Asura-loka.
That is the karmic path of acquired intense jealousy, which hath come to receive thee. If thou art attracted by it, thou wilt fall into the Asura-loka and have to engage in unbearable miseries of quarrelling and warfare.
Be not attracted by it. Trust in the dazzling green radiance, and putting thy whole thought one-pointedly upon the Divine Father-Mother, the Bhagavan Amogha-Siddhi, pray thus: The hook-rays of the light of grace may not be able to catch hold of one: Thereupon all the Divine Fathers-Mothers of the Five Orders [of Dhyani Buddhas] with their attendants will come to shine upon one simultaneously.
At the same time, the lights proceeding from the Six Lokas will likewise come to shine upon one simultaneously. The setting-face-to-face for that is, calling the deceased by name, thus: O nobly-born, until yesterday each of the Five Orders of Deities had shone upon thee, one by one; and thou hadst been set face to face, but, owing to the influence of thine evil propensities, thou wert awed and terrified by them and hast remained here till now.
If thou hadst recognized the radiances of the Five Orders of Wisdom to be the emanations from thine own thought-forms, ere this thou wouldst have obtained Buddhahood in the Sambhoga-Kaya, through having been absorbed into the halo of rainbow light in one or another of the Five Orders of Buddhas.
Act so as to know them. O nobly-born, on this the Sixth Day, the four colours of the primal states of the four elements [water, earth, fire, air] will shine upon thee simultaneously.
From the Northern Realm of Perfected Good Deeds, the Buddha Amogha-Siddhi, the Divine Father-Mother, along with the attendants will come, amidst a halo of rainbow light, to shine upon thee at this very moment.
These forty-two perfectly endowed deities, issuing from within thy heart, being the product of thine own pure love, will come to shine.
O nobly-born, these realms are not come from somewhere outside [thyself]. They come from within the four divisions of thy heart, which, including its centre, make the five directions.
They issue from within there, and whine upon thee. The deities, too, are not come from somewhere else: Know them to be of that nature.
O nobly-born, the size of all these deities is not large, not small, [but] proportionate. These deities are formed into groups of five pairs, each group of five being surrounded by a fivefold circle of radiances, the male Bodhisattvas partaking of the nature of the Divine Fathers, and the female Bodhisattvas partaking of the nature of the Divine Mothers.
All these divine conclaves will come to shine upon thee in one complete conclave. They are thine own tutelary deities.
Know them to be such. O nobly-born, from the hearts of the Divine Fathers and Mothers of the Five Orders, the rays of light of the Four Wisdoms united, extremely clear and fine, like the rays of the sun spun into threads, will come and shine upon thee and strike against thy heart.
From the heart of Vajra-Sattva, the white light-path of the Mirror-like Wisdom, white and transparent, glorious and dazzling, glorious and terrifying, made more glorious with orbs surrounded by smaller orbs of transparent and radiant light upon it, each like an inverted mirror, will come to shine.
From the heart of Ratna-Sambhava, the yellow light-path of the Wisdom of Equality, [glorified] with yellow orbs [of radiance], each like an inverted gold cup, surrounded by smaller orbs, and these with yet smaller orbs, will come to shine.
From the heart of Amitabha, 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 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.
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 Samddhi; and, having merged into the body of the perfectly evolved intellect, thou wilt have obtained Buddhahood in the Sambhoga-Kdya, 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.
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.
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. Humbly trust in the dazzling pu7re radiances of Wisdom.
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.
Simultaneously, the pathway to the brute world, produced by the obscuring passion, stupidity, also cometh to receive one. 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 DdkinT, [he] 21 holding a crescent knife and a skull [filled] with blood, dancing and making the mudra 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 DdkinT, the [Divine] Mother, [he] holding a crescent knife and a skull [filled] with blood, dancing and making the mudra 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 DdkinT, the [Divine] Mother, [he] holding a crescent knife and a skull [filled] with blood, dancing and making the mudra 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 DdkinT, the [Divine] Mother, [he] holding a crescent knife and a skull [filled] with blood, dancing and making the mudra 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 Dakinl, the [Divine] Mother, [he] holding a crescent knife and a skull [filled] with blood, dancing and making the mudra of fascination, [with his right hand held] aloft, will come to shine.
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.
If thou art attracted, thou wilt fall into the brute -world, wherein stupidity predominates, and suffer the illimitable miseries of slavery and dumbness and stupidness; and it will be a very long time ere thou canst get out.
Be not attracted towards it. Put thy faith in the bright, dazzling, five-coloured radiance. Direct thy mind one- pointedly towards the deities, the Knowledge-Holding Conquerors.
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.
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 Thodol concerned with the setting-face-to-face of the Peaceful [Deities] of the Chonyid Bardo and the setting-face-to-face of the Clear Light of the Chikhai Bardo.
The setting-face- to-face at each stage should have [caused the deceased] to recognize either at one or another [stage] and to have been liberated.
Multitudes will be liberated by that recognition; [and] although multitudes obtain liberation in that manner, the number of sentient beings being great, evil karma powerful, obscurations dense, propensities o too long standing, the Wheel of Ignorance and Illusion becometh neither exhausted nor accelerated.
Although [all be] set face-to-face in such detail, there is a vast preponderance of those who wander downwards unliberated. This is the Bardo of the Wrathful Deities; and, they being influenced by fear, terror, and awe, recognition becometh more difficult.
The intellect, gaining not in independence, passeth from one fainting state to a round of fainting states. If it be asked why? Because of the dawning of the radiances — [which produce] fear, terror, and awe — the intellect is undistractedly alert in one-pointedness; that is why.
There are even disciplines-holding abbots [or bhikkhus] and doctors in metaphysical discourses who err at this stage, and, not recognizing, wander into the Sangsdra.
As for the common worldly folk, what need is there to mention them! By fleeing, through fear, terror, and awe, they fall over the precipices into the unhappy worlds and suffer.
But the least of the least of the devotees of the mystic mantrayand doctrines, as soon as he sees these blood-drinking deities, will recognize them to be his tutelary deities, and the meeting will be like that of human acquaintances.
He will trust them; and becoming merged into them, in at-one-ment, will obtain Buddhahood. By having meditated on the description of these blood-drinking deities, while in the human world, and by having performed some worship or praise of them; or, at least, by having seen their painted likenesses and their images, upon witnessing the dawning of the deities at this stage, recognition of them will result, and liberation.
In this lieth the art. Again, at the death of those discipline -holding abbots and doctors in metaphysical discourses [who remain uninstructed in these Bardo teachings], however assiduously they may have devoted themselves to religious practices, and however in the human world, there will not come any phenomenal signs such as rainbow-halo [at the funeral-pyre] nor bone-reliques [from the ashes].
This is because when they lived the mystic [or esoteric] doctrines were never held within their heart, and because they had spoken contemptuously of them, and because they were never acquainted [through initiation] with the deities of the mystic [or esoteric] doctrines; thus, when these dawn on the Bardo, they do not recognize them.
Suddenly [seeing] what they had never seen before, engendered, they pass into the miserable states because of that. Therefore, if the observers of the disciplines, and the [or esoteric] doctrines, such signs as the rainbow-halo come not, nor are bone-reliques and seed-like bones ever produced [from the bones of their funeral-pyre]: The least of the least of mantraydnic [devotees] — who may seem to be of very unrefined manners, unindustrious, untactful, and who may not live in accordance with his vows, and who in every way may be inelegant in his habits, and even unable, perhaps, to carry the practices of his teachings to a successful issue — let no one feel disrespect for nor doubt him, but pay reverence to the esoteric [or mystic] doctrines [which he holdeth].
By that, alone, one obtaineth liberation at this stage. This is because the esoteric [or mystic] doctrines possess great gift-waves.
As soon as they cease to breathe, they will be led into the pure paradise realms by the Heroes and Heroines and the Knowledge-Holders.
As a sign of this, the sky will be cloudless; they will merge into rainbow radiance; there will be sun- showers, sweet scent of incense [in the air], music in the skies, radiances; bone-reliques and images [from their funeral-pyre].
Therefore, to the abbots [or discipline -holders], to the doctors, and to those mystics who have failed in their vows, and to all the common people, this Thodol is indispensable.
But those who have meditated upon the Great Perfection and the Great Symbol will recognize the Clear Light at the moment of death; and, obtaining the Dharma-Kdya, all of them will be such as not to need the reading of this Thodol.
By recognizing the Clear Light at the moment of death, they also will recognize the visions of the Peaceful and the Wrathful during the Chonyid Bardo, and obtain the Sambhoga-Kaya; or, recognizing during the Sidpa Bardo, obtain the Nirmana-Kaya; and, taking birth on the higher planes, will, in the next rebirth, meet with this Doctrine, and then enjoy the continuity of karma.
Therefore, this Thodol is the doctrine by which Buddhahood may be attained without meditation; the doctrine liberating by the hearing [of it] alone; the doctrine which leadeth brings of great evil karma on the Secret Path; the doctrine which produceth differentiation instantaneously [between those who are initiated into it and those who are not]: Those sentient beings who have been reached by it cannot go to the unhappy states.
This [doctrine] and the Tahdol [doctrine], when joined together being like unto a mandala of gold inset with turquoise, combine them.
Thus, the indispensable nature of the Thodol being shown, there now cometh the setting-face-to-face with the dawning of the Wrathful [Deities] in the Bardo.
Not having been able to recognize when the Peaceful [Deities] shone upon thee in the Bardo above, thou hast come wandering thus far.
Now, on the Eighth Day, the blood-drinking Wrathful Deities will come to shine. Act so as to recognize them without being distracted. Know it to be the embodiment of thine own intellect.
As it is thine own tutelary deity, be not terrified. Be not afraid, for in reality is it the Bhagavan Vairochana, the Father-Mother. Simultaneously with the recognition, liberation will be obtained: Thereupon, the setting-face-to-face is, calling the deceased by name, thus: Recognizing them, liberation will be obtained at once.
By so proclaiming [them], knowing them to be tutelary deities, merging [in them] in at-one-ment, Buddhahood will be obtained. O nobly- born, listen.
On the Tenth Day, the blood-drinking [deity] of the [Precious] -Gem Order named Ratna-Heruka, yellow of colour; [having] three faces, six hands, four feet firmly postured; the right [face] white, the left, red, the central darkish yellow; enhaloed in flames; in the first of the six hands holding a gem, in the middle [one], a trident-staff, in the last [one], a baton; in the first of the left [hands], a bell, in the middle [one], a skull-bowl, in the last [one], a trident-staff; his body embraced by the Mother Ratna-Krotishaurima, her right [hand] clinging to his neck, her left offering to his mouth a red shell [filled with blood], will issue from the southern quarter of thy brain and come to shine upon thee.
Know them to be the embodiment of thine own intellect. Recognition [of them] and the obtaining of liberation will be simultaneous.
O nobly-born, on the Eleventh Day, the blood-drinking [deity] of the Lotus Order, called the Bhagavan Padma-Heruka, of reddish-black colour; [having] three faces, six hands, and four feet firmly postured, the right[face] white, the left, blue, the central, darkish red; in the first of the right of the six hands holding a lotus, in the middle [one], a trident-staff, in the last, a club; in the first of the left [hands], a bell, in the middle [one], a skull-bowl filled with blood, in the last, a small drum; his body embraced by the Mother Padma-Krotishaurima, her right hand clinging to his neck, her left offering to his mouth a red shell [filled with blood]; the Father and Mother in union; will issue from the western quarter of thy brain and come to shine upon thee.
Recognize [them] to be the product of thine own intellect; as [they are] thine own tutelary deity, be not afraid. In reality they are the Father -Mother Bhagavan Amitabha.
Concomitantly with recognition, liberation will come. Through such acknowledging, recognizing them to be tutelary deities, in at-one-ment thou wilt merge [into them], and obtain Buddhahood.
Thereupon, on the Twelfth Day, the blood-drinking deities of the Karmic Order, accompanies by the Kerima, Htamenma, and Wang-chugma, will come to receive one.
Not recognizing, terror may be produced. Whereupon, the setting-face-to-face is, calling the deceased by name, thus: O nobly-born, on the Twelfth Day, the blood-drinking deity of the Karmic Order, named Karma- Herua, dark green of colour; [having] three faces, six hands, [and] four feet firmly postured; the right [face] white, the left, red, the middle, dark green; majestic [of appearance]; in the first of the right of six hands, holding a sword, in the middle [one], a trident-staff, in the last, a club; in the first of the left [hands], a bell, in the middle [one], a skull-bowl, in the last, a plough-share; his body embraced by the Mother Karma-Krotishaurima, her right [hand] clinging to his neck, the left offering to his mouth a red shell; the Father and Mother in union, issuing from the northern quarter of thy brain, will come to shine upon thee.
Recognize them to be the embodiment of thine own intellect. Believe; and be humble; and be fond [of them].
For instance, a person, upon recognizing a lion-skin [to be a lion-skin], is freed [from fear]; for though it be only a stuffed lion skin, if one do not know it to be so actually, fear ariseth, but, upon being told by some person that it is a lion-skin only, one is freed from fear.
Similarly here, too, when the bands of blood-drinking deities, huge of proportions, with very thick-set limbs, dawn as big as the 27 skies, awes and terror are naturally produced in one.
Then, when upon the Mother Clear-Light — which one had been accustomed to formerly — a secondary Clear- Light, the Offspring Clear-Light, coming together like two intimate acquaintances, blend inseparably, and [therefrom] a self-emancipating radiance dawneth upon one, through self-enlightenment and self- knowledge one is liberated.
There- upon the setting-face-to-face is, calling the deceased by name, thus: On the Thirteenth Day, from the eastern quarter of thy brain, the Eight Kerimas will emanate and come to shine upon thee.
From the east of thy brain, the White Kerima, holding a human corpse, as a club, in the right [hand]; in the left, holding a skull-bowl filled with blood, will come to shine upon thee.
From the south, the Yellow Tseurima, holding a bow and arrow, ready to shoot; from the west, the Red Pramoha, holding a maWa-banner; from the north, the Black Petali, holding a dorje and a blood-filled skull-bowl; from the south-east, the Red Pukkase, holding intestines in the right [hand] and [with] the left putting them to her mouth; from the south-west, the Dark-Green Ghasmarl, the left [hand] holding a blood- filled skull-bowl, [with] the right stirring it with a dorje, and [she then] drinking it with majestic relish; from the north-west, the Yellowish- White Tsandhal?
Yet be not afraid. O nobly-born, from the Circle outside of them, the Eight Htamenmas of the [eight] regions [of the brain] will come to shine upon thee: These Eight Htamenmas of the [eight] regions, likewise surrounding the Blood-Drinking Fathers, and issuing from within thy brain, come to shine upon thee.
Know them to be the thought- forms of thine own intellectual faculties. Thus, issue the Four Female Door-Keepers also from within thine own brain and come to shine upon thee; as tutelary deities, recognize them.
O nobly-born, on the outer Circle of these thirty wrathful deities, Herukas, the twenty-eight various- headed mighty goddesses, bearing various weapons, issuing from within thine own brain, will come to shine upon thee.
Recognize whatever shineth to be the thought-forms of thine own intellectual faculties. At this vitally important time, recollect the select teachings of the guru.
At this time when the Fifty-eight Blood-Drinking Deities emanating from thine own brain come to shine upon thee, if thou knowest them to be the radiances of thine own intellect, thou wilt merge, in the state of at-one-ment, into the body of the Blood-Drinking Ones there and then, and obtain Buddhahood.
O nobly-born, by not recognizing now, and by fleeing from the deities out of fear, again sufferings will come to overpower thee. If this be not known, fear being begotten of the Blood-Drinking Deities, [one is] awed and terrified and fainteth away: Furthermore, the bodies of the largest of the Peaceful and Wrathful Deities are equal [in vastness] to the limits of the heaves; the intermediate, as big as Mt.
Meru; the smallest, equal to eighteen bodies such as thine own body, set one upon another. Be not terrified at that; be not awed. Bearing this in mind, one will obtain Buddhahood by merging, in at-one-ment, into the Radiances and the Kdyas.
O nobly-born, whatever fearful and terrifying visions thou mayst see, recognize them to be thine own thought-forms.
O nobly-born, if thou recognize not, and be frightened, then all the Peaceful Deities will shine forth in the shape of Maha-Kala; and all the Wrathful Deities will shine [forth] in the form of Dharma-Raja, the Lord of Death; and thine own thought- forms becoming Illusions [or Mdras], thou wilt wander into the Sangsdra.
The largest of the bodies of Dharma-Raja, the Lord of Death, equaling the heavens [in vastness]; the intermediate, Mt. O nobly-born, when such thought-forms emanate, be thou not afraid, nor terrified; the body which now thou possessest being a mental-body of [karmic] propensities, though slain and chopped [to bits], cannot die.
Because thy body is, in reality, one of voidness, thou needest not fear. The [bodies of the] Lord of Death, too, are emanations from the radiances of thine own intellect; they are not constituted of matter; voidness cannot injure voidness.
Beyond the emanations of thine own intellectual faculties, externally, the Peaceful and the Wrathful Ones, the Blood-Drinking Ones, the Various-Headed Ones, the rainbow lights, the terrifying forms of the lord of Death, exist not in reality: Thus, knowing this, all the fear and terror is self-dissipated; and, merging in the state of at-one- ment, Buddhahood is obtained.
Whosoever thine own tutelary deity may be, recollect now; [and] calling him by name, pray thus: When the five bright Wisdom-Lights are shining here, May recognition come without dread and without awe; When the divine bodies of the Peaceful and the Wrathful are shining here; May the assurance of fearlessness be obtained and the Bardo be recognized.
When, by the power of evil karma, misery is being tasted, May the tutelary deities dissipate the misery; When the natural sound of Reality is reverberating [like] a thousand thunders, 31 May they be transmuted into the sounds of the Six Syllables.
When unprotected, karma having to be followed here, I beseech the Gracious Compassionate [One] to protect me; When suffering miseries of karmic propensities here, May the blissfulness of the Clear Light dawn; May the Five Elements not rise up as enemies; But may I behold the realms of the Five Orders of the Enlightened Ones.
Being undistracted, repeat it in that manner, three of [even] seven times. However heavy the evil karma may be and however weak the remaining karma may be, it is no possible that liberation will not be obtained [if one but recognize].
To those who have meditated much, the real Truth dawneth as soon as the body and consciousness- principle part. The acquiring of experience while living is important: Again, the meditation on the deities of the Mystic Path of the Mantra, [both in the] visualizing and the perfecting stages, while living, will be of great influence when the peaceful and wrathful visions dawn on the Chonyid Bardo.Be 16 not attached to it, and abandon habitual propensities. Saying this with great humility and faith, champions league live stream kostenlos thyself and [all] others [present] repeat it thrice. It is like directing the course of a horse by the use of the reins. If at this time this special teaching be applied efficiently, then the purpose will champions league live stream kostenlos fulfilled; for the karmic illusions will not have come yet, and, therefore, he [the deceased] cannot be turned hither and thither [from his aim of achieving Enlightenment]. Fc bayern real madrid stream nobly-born, until tore deutschland slowakei each of the Five Orders of Deities had shone upon 190 sl club, one by one; and thou hadst been set face to face, but, owing to the influence of thine evil propensities, thou wert awed and terrified by them and hast remained here till now. When the introduction is powerfully applied in accordance with the [above] method for entering into this [reality]: Thus, all of those beings continue to roam in cyclic existence, Because they persistently engage in [forms of] renunciation, And in acts of rejection and acceptance with regard to their own bayern darmstadt live, Where [in reality] cyclic existence and nirvna are inseparable. Be not miserable in that way. To say that the state [of the primary Clear Light] endureth for a meal-time period [would depend upon] the good or bad condition of the nerves and also whether there hath been previous practice or not [in the setting-face-to-face]. He is pursued by Karmic Forces. Given that it is sufficient to leave it as it is, without doing anything whatsoever, Bet3000 live wetten can one say that one could not do just that? Believe in it; for it is the hook of the rays of grace of Vajra-Sattva. 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 erfahrung mit cosmo casino the dull smoke-coloured light from Hell. Trust in it humbly; flee not.
Others who have accumulated merit, and devoted themselves sincerely to religion, will experience various delightful pleasures and happiness and ease in full measure.
But that class of neutral beings who have neither earned merit nor created bad karma will experience neither pleasure nor pain, but a sort of colourless stupidity of indifference.
O nobly-born, whatever cometh in that manner — whatever delightful pleasures thou mayst experience — be not attracted by them; dote not [on them]: Abandon all dotings and hankerings.
This is of vast importance. O nobly-born, at that time, at bridge-heads, in temples, by stiipas of eight kinds, thou wilt rest a little while, but thou wilt not be able to remain there very long, for thine intellect hath been separated from thine [earth-plane] body.
Because of this inability to loiter, thou oft-times wilt feel perturbed and vexed and panic-stricken. At times, thy Knower will be dim; at times, fleeting and incoherent.
Since thou canst not rest in any one place, and feel impelled to go on, think not of various things, but allow the intellect to abide in its own [unmodified] state.
As to food, only that which hath been dedicated to thee can be partaken of by thee, and no other food. As to friends at this time, there will be no certainty.
These are the indications of the wandering about on the Sidpa Bardo of the mental-body. At the time, happiness and misery will depend upon karma.
Thou wilt see thine own home, the attendants, relatives, and the corpse, and think, "Now I am dead! Even though thou couldst enter thy dead body nine times over — owing to the long interval which thou hast passed in the Chonyid Bardo — it will have been frozen if in winter, been decomposed if in summer, or, otherwise, thy relatives will have cremated it, or interred it, or thrown it into the water, or given it to the birds and beasts of pray.
Wherefore finding no place for thyself to enter into, thou wilt be dissatisfied and have the sensation of being squeezed into cracks and crevices amidst rocks and boulders.
The experiencing of this sort of misery occurs in the Intermediate State when seeking rebirth. Even though thou seekest a body, thou wilt gain nothing but trouble.
Put aside the desire for a body; and permit thy mind to abide in the state of resignation, and act so as to abide therein. By thus being set face to face, one obtaineth liberation from the Bardo.
Yet, again, it may be possible that because of the influence of bad karma one will not recognize even thus. Therefore, call the deceased by name, and speak as follows: O nobly-born, so-and-so , listen.
Accordingly, pray earnestly to the Precious Trinity; that will protect thee. If thou neither prayest nor knowest how to meditate upon the Great Symbol nor upon any tutelary deity, the Good Genius, who was born simultaneously with thee, will come now and count out thy good deeds [with] white pebbles, and the Evil Genius, who was born simultaneously with thee, will come and count out thy evil deeds [with] black pebbles.
So saying, he will look in the Mirror, wherein every good and evil act is vividly reflected. Lying will be of no avail. Then [one of the Executive Furies of] the Lord of Death will place round thy neck a rope and drag thee along; he will cut off thy head, extract thy heart, pull out thy intestines, lick up thy brain, drink thy blood, eat thy flesh, and gnaw thy bones; but thou wilt be incapable of dying.
Although thy body be hacked to pieces, it will revive again. The repeated hacking will cause intense pain and torture. Even at the time that the pebbles are being counted out, be not frightened, nor terrified; tell no lies; and fear not the Lord of Death.
Thy body being a mental body is incapable of dying even though beheaded and quartered. In reality, thy body is of the nature of voidness; thou needst not be afraid.
The Lords of Death are thine own hallucinations. Thy desire -body is a body of propensities, and void. Voidness cannot injure voidness; the qualityless cannot injure the qualityless.
Act so as to recognize this. At this time, act so as to recognize that thou art in the Bar do. Meditate upon the Samadhi of the Great Symbol.
If thou dost not know how to meditate, then merely analyse with care the real nature of that which is frightening thee. In reality it is not formed into anything, but is a Voidness which is the Dharma-Kaya.
That Voidness is not of the nature of the voidness of nothingness, but a Voidness at the true nature of which thou feelest awed, and before which thine intellect shineth clearly and more lucidly; that is the [state of] mind of the Sambhoga-Kaya.
In that state wherein thou art existing, there is being experienced by thee, in an unbearable intensity, voidness and Brightness inseparable — the Voidness bright by nature and the Brightness by nature void, and the Brightness inseparable from the Voidness — a state of the primordial [or unmodified] intellect, which is the Adi-Kaya.
And the power of this, shining unobstructedly, will radiate everywhere; it is the Nirmana-Kaya. O nobly-born, listen unto me undistractedly.
By merely recognizing the Four Kayas, thou art certain to obtain perfect Emancipation in any of Them. The line of demarcation between Buddhas and sentient beings lieth herein.
This moment is one of great importance; if thou shouldst be distracted now, it will require innumerable aeons of time for thee to come out of the Quagmire of Misery.
A saying, the truth of which is applicable, is: On this account, thou hast experienced all the fear and terror. Shouldst thou become distracted now, the chords of divine compassion of the Compassionate Eyes will break, and thou wilt go into the place from which there is no [immediate] liberation.
Even though thou hast not recognized ere this — despite thus being set face to face — thou wilt recognize and obtain liberation here.
If it be an illiterate boor who knoweth not how to meditate, then say this: O nobly-born, if thou knowest not how thus to meditate, act so as to remember the Compassionate One, and the Sangha, the Dharma, and the Buddha, and pray.
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. 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. So thinking, thou will be going hither and thither, ceaselessly and distractedly.
The light of that place wherein thou art to be born, through power of karma, will shine most prominently. The process of rebirth. The closing of the door of the womb.
If one be ready to enter into the womb, thereupon one should close the womb-door by meditating upon the Clear Light: The choosing of the womb-door.
The premonitory visions of the place of rebirth. The protection against the tormenting furies. O nobly-born, now the signs and characteristics of the place of birth will come.
In observing the place of birth, choose the continent too. Supernormal birth by transference to a Paradise Realm. Pray unto the Great Compassionate One.
Conclusive Prayers and wishes for the benefit of the one who has passed over and all beings. The invocation of the Buddhas and Bodhisattvas.
Evans-Wentz E-book by Summum. Download the PDF edition. In January of , an email inquiry with Oxford University Press in London yielded the following information which came from their Archives department: The book was published August 11, This indicates that copies printed in Oxford were made available through our New York office for American purchase.
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