THE TIBETAN BOOK OF THE DEAD

Verses Of The Bardo

Oh Buddhas and Bodhisattvas abiding in the ten directions, endowed with great compassion, endowed with pre-knowledge, endowed with impeccable vision, endowed with love, affording protection to sentient beings, consent through the power of your great compassion to accept these offerings actually laid out and mentally created.
Oh you compassionate ones possessing the wisdom of understanding, the love of compassion, the power of acting, and of protecting in incomprehensible measure, one is passing through this world and leaving it behind. No friends does (s)he have, (s)he is without defenders, without protectors and kinsmen. The light of this world has set. (s)he goes from place to place, (s)he enters darkness, (s)he falls down a steep precipice, (s)he enters a jungle of solitude, (s)he is pursued by karmic forces, (s)he goes into a vast silence, (s)he is borne away on the great ocean, (s)he is wafted on the wind of karma, (s)he goes where there is no certainty, (s)he is caught in the great conflict, (s)he is obsessed by the great affecting spirit, (s)he is awed and terrified by the messengers of death. Existing karma has put her into repeated existence and no strength does (s)he have although the time has come to go alone.
Oh you compassionate ones, defend who is defenseless, protect who is unprotected, be his kinsman, protect her from the suffering in the depression of the Bardo, turn her from the storm wind of karma, turn her from the great awe and terror of the Lords of Death, liberate her from the long narrow way of the Bardo.
Oh compassionate ones who do not allow the force of your compassion to be weakened in assistance, who do not allow one to be in the miserable states of existence, forget not your ancient vows, you who do not allow sentient being to be influenced by habit, and protect from the misery of the Bardo.
Oh conquerors and your offspring abiding in the ten directions, Oh ocean congregation of the peaceful and the wrathful, Oh gurus and devas, you dakinis and faithful ones, Hearken now out of your great love and compassion, Obeisance to you, oh assemblage of gurus and dakinis, Out of your great love, lead us along the path.
When through illusion, I and others are wandering in samsára, Along the bright light path of undistracted listening, reflecting and meditating, May the gurus of the inspired line lead us, May the bands of mothers be our protectors, May we be liberated from the fearful narrow passage of the Bardo, May we be placed in the state of perfect enlightenment.
When through violent anger one is wandering in samsára, Along the bright light path of the wisdom of reflection, May the Bhagavan, Vajrasattva lead us, May the Mother Mamaki be our protector, May we be liberated from the fearful narrow passage of the Bardo, May we be placed in the state of perfect enlightenment.
When through intense pride one is wandering in samsára, Along the bright light path of the wisdom of equality, May the Bhagavan Ratna-Sambhava lead us, May the Mother of She-who-is-the-Buddha-Eye be our protector, May we be liberated from the fearful narrow passage of the Bardo, May we be placed in the state of perfect enlightenment.
When, through great attachment one is wandering in samsára, Along the bright light path of discriminating wisdom, May the Bhagavan Amitabha lead us May the Mother, She-of-white-raiment be our protector May we be liberated from the fearful narrow passage of the Bardo, May we be placed in the state of perfect enlightenment.
When, through intense jealousy one is wandering in samsára, Along the bright light path of perfected action, May the Bhagavan Amogha Siddhi lead us May the Mother, the faithful Tara be our protector May we be liberated from the fearful narrow passage of the Bardo, May we be placed in the state of perfect enlightenment.
When, through intense stupidity one is wandering in samsára, Along the bright light path of the wisdom of reality, May the Bhagavan Vairochana lead us May the Mother of Great Space be our protector May we be liberated from the fearful narrow passage of the Bardo, May we be placed in the state of perfect enlightenment.
* (Note: Vairochana and Amitabha may be interchanged.)
When, through intense illusion one is wandering in samsára, Along the bright light path of abandoning hallucinations of fear, awe, and terror, May the Bands of the Bhagavans of the Wrathful Ones lead us May the Bands of Wrathful Goddesses, Rich in Space, be our protectors, May we be liberated from the fearful narrow passage of the Bardo, May we be placed in the state of perfect enlightenment.
When, through intense conditioning one is wandering in samsára, Along the bright light path of Simultaneously-born Wisdom, May the heroic knowledge- holding deities lead us May the Bands of the Mothers, the Dakinis, be our protectors May we be liberated from the fearful narrow passage of the Bardo, May we be placed in the state of perfect enlightenment.
May the ethereal elements not rise up as enemies; May we come to see the realm of the white Buddha. May the watery elements not rise up as enemies; May we come to see the realm of the Blue Buddha. May the earthy elements not rise up as enemies; May we come to see the realm of the Yellow Buddha. May the fiery elements not rise up as enemies; May we come to see the realm of the Red Buddha. May the airy elements not rise up as enemies; May we come to see the realm of the Green Buddha. May the elements of these rainbow colors not rise up as enemies; May it come that all the realms of the Buddhas will be seen May it come that all the sounds in the Bardo will be known as one's own sounds, May it come that all the radiances will be known as one's own radiances, And may it come that the Tri-Kaya be realized in the Bardo.
Here begins the Root Verses of the Six Bardos:
O now when the Birthplace Bardo is dawning in one's mind Abandoning idleness as there is none in a devotee's life Entering into reality un-distractedly listening, reflecting and meditating, Carrying on to the path knowing the true nature of appearances of mind, May the Tri-Kaya be realized: Once that the human form is accomplished, May there be no time as opportunity in which to idle it away.
O now when the dream Bardo is dawning in one's mind Abandoning the inordinate corpse-like sleeping of the sleep of stupidity, May the mind un-distractedly remain in it's natural state In understanding the actual nature of dreams Practice in the clear light of miraculous transformation Acting not like brutes in slothfulness May the blending of sleep and actual waking experience be of value.
O now when the Dhyana Bardo is dawning in one's mind Abandoning the whole mass of distractions and illusions May the mind remain in the mood of timeless undistracted Samádhi May there be accomplishment in visualization and perfection At this time, one-pointedly with all other actions put aside May one not fall under the power of if misleading stupefying passions.
O now when the Bardo of the moment of death is dawning in one's mind Abandoning all awe, fear and terror of all phenomena May one recognize that whatever appears as being one's own thought forms May one know them as apparitions of the intermediate state It is said, there comes a time when a turning point is reached. Fear not the forms of the peaceful and wrathful who are one's own thought forms.
O now when the Bardo of rebirth is dawning in one's mind With one single wish, join with the results of meritorious acts! May the door of the womb be closed and the revulsion recollected The time has come when energy and pure love are needed May one cast off jealousy and meditate upon the father-mother
O procrastinating one, who thinks not of the coming of death Devoting oneself to the useless doings of this life, Improvident one is in dissipating ones opportunity Mistaken indeed would ones purpose be now if one returns empty handed Since Dharma is one's need, would one not devote oneself to the Dharma even now?
Thus say the Great Adepts in devotion: If the chosen teaching of the guru not be borne in mind would one not be acting as a traitor to oneself? It is of great importance that these root words be heard.
Here begins "The Path of Good Wishes Which Protects from Fear in the Bardo":
When the cast of chance of one's life is exhausted The relatives of the world avail one not When wandering alone by oneself in the Bardo O you conquerors, peaceful and wrathful, exercising the power of your compassion Let it come that the gloom of ignorance is dispelled
When wandering alone, parted from loving friends When the shapes of one's empty thought-forms dawn upon one here May the Buddhas, exercising the power of their divine compassion That there be neither awe nor terror in the Bardo
When the bright radiances of the five wisdoms shines upon one now May one, neither awed or terrified recognize them to be of oneself When the apparitions of the Peaceful and the Wrathful forms are dawning upon ones mind Let it be that with the assurance of fearlessness that one recognizes the Bardo
When experiencing miseries because of the results of one's actions Let it be that the conquerors, the Peaceful and the Wrathful dispel the miseries When the self-originating sound of reality reverberates like a thousand thunders Let it be that they are transmuted into the sounds of the Mahayana.
When one is unprotected and habitual influences have been followed here Beseech the conquerors, the Peaceful and the Wrathful for their protection When suffering miseries because of habitual propensities Let it be the blissful Samádhi of clear light dawning upon ones mind
When assuming supernormal rebirth in the Sidpa Bardo Let it be that the perverting revelations of Mara do not occur within When ones mind arrives where-so-ever one wishes Let it be that one not experience the illusory fright and awe from karma.
When the roaring's of savage beasts are uttered Let it be that they are transformed into the Six Syllables (the mantra of the jewel in the lotus) When pursued by snow, rain, wind and darkness Let it be that one sees with the celestial eyes of bright wisdom
Let it be that all sentient beings of the same harmonious order in the Bardo Without jealousy obtain re-birth in the Buddha-lands When suffering from intense miseries of hunger and thirst Let it be that one not experience the pangs of hunger and thirst, heat and cold.
When beholding one's parents in union Let it be that one see them as the divine pair, The conquerors, the Peaceful and the Wrathful, Father and Mother. With the ability of being born anywhere for the benefit of others May one be endowed with signs and graces
Obtaining for oneself a body, Let it be one that liberates all Without allowing karma to follow Let it be the merits which follow and be multiplied
Wherever one is born, there and then let it be that one meets the conquerors, the Peaceful and the Wrathful. With the ability to walk and talk at birth, May it come that one accomplishes the non-forgetting intellect and remember all ones past lives.
In all the various lore’s, great, small and intermediate Let it be that one masters hearing, reflecting and seeing In whatever place one is born let it be auspicious And may all sentient beings be endowed with happiness
O you conquerors, Peaceful and Wrathful, in likeness to your bodies, the number of your followers, duration of your life period, limits of your realms. And in the likeness of ones divine nature Let it be that all others equal you in every way
By the gift-waves if the innumerable Peaceful and Wrathful deities And by the gift-waves of the wholly pure reality And by the gift-waves of the one- pointed devotion of the mystics Let it be that whatever is wished for be fulfilled here and now.
The Colophon:
Through perfectly pure intention In the making of this, through the roots of the merits thereof May the protector-less sentient beings, Mothers, Be placed in the state of the Buddha Let the radiant glory illuminate Jambudvipa (this world) Let this treatise be auspicious And let goodness and virtue be perfected in every way.
The Path of Liberation Through Hearing, Reflecting, and Seeing in the Bardo:
Throughout the six realms of samsaric existence this teaching is known as "Liberation Through Hearing and Reflecting". It is not necessary to understand what this teaching means, but rather in simply listening to the words and letting one's own interpretations do the rest. The title means just what it says, particularly the use of the word "through". These teachings are the "Root Verses of the Bardo Thodol", the transition, state of change, life flux, basis of duality, between birth and death; a description of conditioned arising. The deities mentioned are representative of the different aspects of consciousness in one's own mind, and do not represent some external divine being. They form a mandala, a recognizable pattern of archetypal conscious thought forms. Psychologically, they are known to the individual minds of samsaric beings as expressions of egocentricism, namely: (1) ignorance,(2)jealousy, (3)desire, (4)pride, and (5)hatred, as well as the corresponding collective alternatives as (1)bodhisattvic mind,(2)impartiality (justice), (3)altruistic affection, (4)compassion, and (5)all-embracing love. The attributes 2 through 4 constitute the first(1). This teaching is important because of the changes in consciousness, and is not meant to be understood as an intellectual truth or conclusion. It is applicable to uprooting the habitual tendencies of conditioning in one's own mind, but it has no utility otherwise. This teaching is tantric in nature, utilizing duality as a vehicle of skillful means for expounding this dharma and penetrates to the deepest layers of collective unconsciousness. I post it not as an effort of self-aggrandizement, but only to offer it to you without any expectations of reward or condemnation, that all sentient beings realize enlightenment.

DEATH AND INTERMEDIATE STATES


"The Tibetan Book of the Dead," is a guide for the dead and dying. The first part, called "Chikhai Bardo," describes the moment of death. The second part, "Chonyid Bardo," deals with the states, which supervene immediately after death. The third part, "Sidpa Bardo," concerns the onset of the birth instinct and of prenatal events.
When the expiration hath ceased, the vital force will have sunk into the nerve center of Wisdom 1 and the Knower 2 will be experiencing the Clear Light of the natural condition. 3 Then the vital force, being thrown backwards and flying downward through the right and left nerves 4 the Intermediate State (Bardo) momentarily dawns.
The above [directions] should be applied before [the vital force hath] rushed into the left nerve [after first having traversed the navel nerve-center].
The time [ordinarily necessary for this motion of the vital-force] is as long as the respiration is still present, or about the time required for eating a meal.
Then the manner of application [of the instructions] is:
When the breathing is about to cease, it is best if the Transference hath been applied efficiently; if [the application] hath been inefficient, then [address the deceased] thus:
‘0h nobly-born’ [so and so by name], ‘the time hath now come for thee to seek the Path [in reality]. Thy breathing is about to cease. Thy guru hath set thee face to face before with the Clear Light; and now thou art about to experience its Reality in the Bardo state, wherein all things are like the void and cloudless sky, and the naked, spotless intellect is like unto a transparent vacuum without circumference or center. At this moment, know thou thyself-, and abide in that state.’ I, too, at this time, am setting thee face to face.
Having read this, repeat it many times in the ear of the person dying, even before the respiration hath ceased, so as to impress it on the mind [of the dying one].
If the respiration is about to cease, turn the dying one over on the right side, which posture is called the 'Lying Posture of a Lion.’ The throbbing of the arteries [on the right and left side of the throat] is to be pressed.
If the person dying is inclined to sleep, or if the sleeping state advances, that should be arrested, and the arteries pressed gently but firmly. Thereby the vital force will not be able to return from the median-nerve and will be sure to pass out through the Brahmanic aperture.5 Now the real setting-face-to-face is to be applied.
At this moment, the first glimpsing of the Bardo of the Clear Light of Reality, which is the Infallible Mind of the Dharmakaya, is experienced by all sentient beings.
After the respiration hath completely ceased, press the nerves of sleep firmly; and, a lama, or a person higher or more learned than thyself, impress in these words, thus:
‘Reverend Sir, now that thou art experiencing the Fundamental Clear Light, try to abide in that state which now thou art experiencing.’
And also in the case of any other person the reader shall set him face-to-face thus:
‘0h nobly-born’ [so-and-so], ‘listen. Now thou art experiencing the Radiance of the Clear Light of Pure Reality. Recognize it. 0h nobly-born, thy present intellect, in real nature void, not formed into anything as regards characteristics or color, naturally void, is the very Reality, the All-Good.
Thine own intellect, which is now void ness, yet not to be regarded as of the void ness of nothingness, but as being the intellect itself, unobstructed, shining, thrilling, and blissful, is the very consciousness, the All-good Buddha.
Thine own consciousness, not formed into anything, in reality void, and the intellect, shining and blissful, -these two, -are inseparable. The union of them is the Dharmakaya state of Perfect Enlightenment.6
Thine own consciousness, shining, void, and inseparable from the Great Body of Radiance, hath no birth, nor death, and is the Immutable Light of Buddha Amitabha.
Knowing this is sufficient. Recognizing the void ness of thine own intellect to be Buddhahood, and looking upon it as being thine own consciousness, is to keep thyself in the [state of the] divine mind of the Buddha.’
Repeat this distinctly and dearly three or [even] seven times. That will recall to the mind [of the dying one] the former [i.e. when living] setting-face-to-face by the guru. Secondly, it will cause the naked consciousness to be recognized as the Clear Light; and, thirdly, recognizing one's own self [thus], one becomes permanently united with the Dharmakaya and liberation will be certain.
[If when dying, one is familiar with this state, the wheel of rebirth is stopped and liberation is instantaneously achieved. But such spiritual efficiency is so very rare that the normal mental condition of the dying person is unequal to the supreme feat of holding on to the state in which the Clear Light shines. There follows a progressive descent into lower and lower states of the Bardo existence, and finally rebirth. Immediately after the first state of Chikhai Bardo comes the second stage, when the consciousness-principle leaves the body and says to itself. 'Am I dead, or am I not dead?' without being able to determine.]
But even though the Primary Clear Light be not recognized, the Clear Light of the second Bardo being recognized, Liberation will be attained. If not liberated even by that, then that called the third Bardo or the Chonyid Bardo dawns.
In this third stage of the Bardo, the karmic illusions come to shine. It is very important that this Great setting-face-to-face of the Chonyid Bardo be read: it hath much power and can do much good.
About this time [the deceased] can see that the share of food is being set aside, that the body is being stripped of its garments, that the place of the sleeping-rug is being swept; 7 can hear all the weeping and wailing of his friends and relatives, and, although he can see them and can hear them calling upon him, they cannot hear him calling upon them, so he goes away displeased.
At that time, sounds, lights, and rays-all three-are experienced. These awe, frighten, and terrify, and cause much fatigue. At this moment, this setting-face-to-face with the Bardo [during the experiencing] of Reality is to be applied. Call the deceased by name, and correctly and distinctly explain to him, as follows:
‘0h nobly-born, listen with full attention, without being distracted: There are six states of Bardo, namely: the natural state of Bardo while in the womb; the Bardo of the dream-state; the Bardo of ecstatic equilibrium, while in deep meditation; the Bardo of the moment of death; the Bardo [during the experiencing] of Reality, the Bardo of the inverse process of samsaric existence. These are the six.
0h nobly born, thou wilt experience three Bardos, the Bardo of the moment of death, the Bardo [during the experiencing] of Reality, and the Bardo while seeking rebirth. Of these three, up to yesterday, thou had experienced the Bardo of the moment of death. Although the Clear Light of Reality dawned upon thee, thou were unable to hold on, and so thou hast to wander here. Now henceforth thou art going to experience the [other] two, the Chonyid Bardo and the Sidpa Bardo.8
Thou wilt pay undistracted attention to that with which I am about to set thee face to face, and hold on;
0h nobly born, that which is called death hath now come. Thou art departing from this world, but thou art not the only one; [death] cometh to all. Do not cling, in fondness and weakness, to this life. Even though thou cling out of weakness, thou hast not the power to remain here. Thou wilt gain nothing more than wandering in this Samsára. 9 Be not attached [to this world]; be not weak. Remember the Triple Jem.10
0h nobly-born, whatever fear and terror may come to thee in the Chonyid Bardo, forget not these words; and, bearing their meaning at heart, go forwards: in them lies the vital secret of recognition:
Alas! When the Uncertain Experiencing of Reality is dawning upon me here,
With every thought of fear or terror or awe for all [apparitional appearances] set aside,
May I recognize whatever [visions] appear, as the reflections of mine own consciousness;
May I know them to be of the nature of apparitions in the Bardo: 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.
Repeat thou these [verses] dearly, and remembering their significance as thou repeat them, go forwards, [Oh nobly-born]. Thereby, whatever visions of awe or terror appear, recognition is certain; and forget not this vital secret art lying therein.
0h 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. Recognize it.
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 thereby, nor terrified, nor awed.
The body, which thou hast now, is called the thought-body of propensities.11 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: thou art incapable of dying. It is quite sufficient for thee to know that these apparitions are thine own thought-forms. Recognize this to be the Bardo.
0h nobly-born, if thou dost not now recognize thine own thought forms, whatever form of meditation or of devotion thou may 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. Should thou not know this an important key to the teachings, -not being able to recognize the sounds, lights, and rays, -thou wilt have to wander in the Samsára.

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Notes
1 The 'nerve-centers' are the 'psychic centers' (cakra). The 'nerve-center of wisdom' is located in the heart-center (anahata-cakra).
2 'Knower,' i.e. the mind in its knowing functions.
3 The mind in its natural, or primal, state.
4 That is, the 'psychic nerves,' pingala-nadi and ida-nadi.
5 Brahmarandhra, the fissure on the top of the cranium identified with sutura frontalis.