The Essence of the Tibetan Book of the Dead
Geshe Gedun Tharchin
The Meditation in illusory thoughts
We always tend to look for happiness outside, in the external world, but the most precious jewel that makes us intelligent, conscious, wise beings, that fulfils all desires, earthly and spiritual, and that cannot be bought in a supermarket or even in the most prestigious jewellery shop, can only be found in ourselves and is the priceless treasure that every human being naturally possesses.
There is no need to dig frantically in the ground or expend all energy to find it, we only need to be spontaneous, relaxed, in a state of mind that in Tibetan is called Rang-Bab, which means to be simple in the stillness of one's own naturalness, and Nel-So, which reveals a state of total relaxation.
These are the two conditions already inherent in human nature punctuated in the calm breath that breathes peace into body and mind and constitute the basic practice for the inner search of the precious gem that allows us to concretely experience in body and mind the fulfilment of all true desires that make one grow.
Mind and body are not two separate or, worse still, opposing entities, but are inseparably connected and interdependent, there is a real transformation of the body into spirit and of the spirit into the body, there is no division between physics and metaphysics, as has also been proven by modern science and already affirmed in ancient Buddhism with the knowledge and description of the rainbow body that symbolises the penultimate state of transition of matter that begins to transform into pure light.
It is important to meditate with this unified vision of self in relaxation and naturalness without artificially constructing any deceptive separation; the physical and spiritual body are the laboratory where the essence of our existence, our breath, our mind is formed. These are not fantasies, dreams, but concrete results achievable in conscious, relaxed, natural meditation, both in the present condition in this very life and in the continuity of what will be. Yet it is so difficult for us to abandon all resistance and let the mind be lulled into the rhythm of deep breathing and the body harmoniously relaxed, and this rigidity is the cause of our feeling of perpetual fatigue.
The main hindrances that produce this incessant agitation that limits our existence are expressed in Tibetan by two words: Rewa and Dhogspa, succinctly merged into one term Re-Dhogs. Rewa can be translated as 'expectation' and indicates that tension towards every present and future event, crushed by worries about this life and the constant fear for the next possible lives, an absurd tension that makes us live in constant dissatisfaction and worry, accompanying us until death, which we will reach by facing the second obstacle, Dhogs-Pa, that is, with doubt, distrust, fear.
The Illusory thoughts, rNam-rTog
Another term is rNam-rTog, illusory thinking, which indicates our propensity to build, albeit on a foundation that is in itself true, completely deceptive paper edifices, and from this erroneous vision derive the fears, the demons that condition our entire existence.
The greatest Tibetan yogi, Milarepa, who fully grasped the spiritual value of the Dharma, stated that the only enemy is the result of our illusory fabrications. Most of the artificial expectations we raise are unrealisable, insubstantial, as well as fears, doubts, suspicions, everything is solely the result of our fantasies.
In order not to fall into further deception, it is very important to learn to distinguish the expectations of aspirations and the doubts that constantly dominate us from the right questions. If we do not have a clear vision of this substantial difference, we will fall into the deception of desires and uncertainties that process the false questions.
It is therefore indispensable to always be vigilant and consciously analyse one's inner self with concentration, morality and wisdom because expectations and doubts are the result of the absence of these qualities. The aspiration that leads to the right question is based on conscious concentration in morality and wisdom; it is the path that induces spontaneous relaxation of mind and body in their natural state, whereas all false expectations increase agitation and dissatisfaction.
The greatest obstacles are therefore illusory thoughts full of Re-Dhogs, expectations, doubts, suspicions, and can only be overcome in patient, daily spiritual practice based on awareness of those real aspirations that ask the right questions.
The conditions of life are different for each individual, but spiritual values are absolutely equal for all human beings and everyone has the same opportunities to realise them.
It is precisely this constant inner search that constantly brings us back to the beauty of every moment of life and to the power of the profound experience we will have in death, and that is why it is always important to face the process of dying with lucidity and open-mindedness, that event that will happen and that should not find us unprepared. Instead, the thought of death generally terrifies and is inexorably and foolishly removed by wealthier, pragmatic peoples, always projected on having to 'do' with frenzy and profit, rather than on the need to want to 'Be', such is the reality of Europe and North America. In ancient Asian and even African tribal cultures, on the other hand, death is considered an aspect of life that is greeted with respect and sacredness, it is deeply observed and never hidden.
The Tibetan Book of Death, Bar-do Thos-grol
Why is it so important to be able to face death with maturity and awareness? Because it is an intrinsic and sacred event of life itself, just as birth is, and for this reason the great master Padma Sambhava, composed in the 8th or 9th century the precious text of the "Bar-do Thos-grol" whose literal meaning is -Liberation of the mind through listening to this teaching-, but improperly translated in Western languages with the more mysterious and captivating title "The Tibetan Book of the Dead" so as to be almost compared to the more famous Egyptian text.
Bar-do is the description of the intermediate state that marks the process of transition between the life that has just ended and the life to come. This means that the subtle link of continuity is never really broken, even death, understood as the definitive end of everything, cannot exist. It is not an end, but transformation, passing from stage to stage to another condition.
The Tibetans have long studied the Bar-do in depth, elaborating on the various steps that are very linear and simple in their tradition. In death there is first of all a gradual dissolution, first of the grosser aspects of the person both physically and mentally, and then moving on to the subtler and subtler aspects and this process is described in the following verses in terms loaded with meaning.
Bar-do in Tibetan Buddhism
Bar-do, fundamental to the human journey, is the intermediate state between the life that has just ended and the life to come. The transition from life to death does not occur in a single instant, in fact the human being first experiences the twenty steps of gross, physical dissolution and then the six steps of subtle, inner dissolution, which are as follows:
1. The aggregate of form
2. The mirror wisdom
3. The earth element
4. The faculty of the eye
5. The form of the object
6. The aggregate of sensations
7. The wisdom of equality
8. The element of water
9. The faculty of the ear
10. The sound object
11. The aggregate of perception
12. The wisdom of discernment
13. The element of fire
14. The faculty of the nose
15. The odour object
16. The aggregate of formations
17. The all-encompassing wisdom
18. The wind element
19. The faculty of language
20. The object of taste
The six steps of subtle inner dissolution:
1) Earth dissolves into water
2) Water dissolves into fire
3) Fire dissolves into wind
4) Wind dissolves into consciousness
5) Consciousness dissolves into space
6) The four visions as space dissolves into luminosity;
A) Appearance: The white essence obtained from the father descends from the crown and, when it reaches the heart, what is called 'appearance' occurs. As an outer sign, it is accompanied by an experience of whiteness, as when moonlight fills a completely clear, cloudless sky. As an inner sign, there is a clear experience of the clarity of the self of consciousness, devoid of any state of gross thought focused on perceived objects.
B) Rise: When the subtle red element of the mother rises from the base of the central channel,
the wisdom of appearance fades into 'increase'. As an outer sign, the red vision unfolds like a cloudless sky pervaded by sunlight. As an inner sign, there is an extremely clear state of mind, devoid of any coarse thinking, focused on the perceiver.
C) Attainment: When the subtle white and red essences meet in the heart, the wisdom of augmentation dissolves into 'attainment'. Through it, as an outer sign, one experiences blackness, like the thick darkness that falls when the sky turns completely black. As an inner sign, extremely subtle thoughts involving perceived objects and perceiving subjects become completely absent, and all distinct concepts based on the outward appearance of mind vanish, so that as the ordinary dualistic mind ceases, the wisdom of attainment arises.
D) Clear Light: When the subtle essences of blood and breath, the bindus A and HAṂ and so on, which are within the white, silk-like channel in the heart, dissolve completely, the Clear Light of the ground of the moment of death arises. As an outer sign, one has an experience of emptiness and clarity without centre or periphery, like a cloudless sky when it is completely clear. As an inner sign, one remains in co-emergent, non-conceptual, completely unprocessed wisdom. If, after recognising this, you can settle into a continuous experience of the present moment, the luminosities of mother and child will meet together and you will be released into the first bardo.
The Life in the Bar-do
Then, from the Clear Light in which the three visions have dissolved, the appearances gradually unfold again and the body of the bardo of becoming is formed.
In the first part of this bardo, however long it may be, you have the form of the appearance of the previous life, while in the second half it takes on the appearance of the life to come or the eventual rebirth.
All sensory faculties are intact and you can travel anywhere but the womb, miraculously and unhindered. You are invisible to all except those in the same condition, that is, the other beings of the bardo, and those who have attained divine vision. Because you have assumed something like a dream body, for example, which is generated in an instant and knows neither light nor complete darkness, this is known as the 'bardo of semi-darkness'.
At this time it is difficult to realise that you are dead, so certain clues have been taught to indicate that you are in the bardo. For example, you do not see the sun or the moon when you look at the sky, you do not leave footprints and you do not cast shadows.
At this stage, all sorts of experiences occur, both positive and negative, as a result of both good and bad karma. In particular, there are the four so-called 'fear-inducing sounds' which are:
the sound of a mountain collapsing, which comes from the earth prāṇan (Natural Life Element).
the sound of waves breaking in the ocean, which comes from the water prāṇan;
the sound of fire ravaging a forest, which comes from the fire prāṇaṇan;
the sound of a thousand simultaneous thunders, which comes from the wind prāṇaṇ.
The quest for Rebirth
The so-called 'three terrifying abysses' are the three white, red and black abysses that are the spontaneous forms of the three poisons. When one sees them and falls into them, one enters the womb. This is also the stage when one undertakes the search for a birthplace, feels the longing for a home and a body, and so on. Various visions may occur, which are indications of entry into a birthplace, with apparitions such as wheels of light, caves, empty hollows, male and female animals, male and female human beings, and so on.
The preparation for liberation in the Bar-do
In the beginning, when one is certain that one is about to die, one must cut all ties and attachments
matured in this life. It is good to confess from the bottom of one's heart all the falls and breakages of samaya, harmful actions and so on, but with love and forgiveness without devoting even a moment to feeling guilty for negative actions performed or good not given, one should not fear death and remain attached to this life.
Instead, experience happiness and joy and say to yourself, 'I will now recognise the Clear Light of death', or if this is not possible think, 'since I will surely use the bardo as an opportunity to travel to a pure realm such as Akaniṣṭṣhṭ a, Zang Dok Palri or Sukhāvatī, I will be joyful'. Hold, without ever letting it slip away, the strong intention and thought: "I will travel to the pure realms!"
Gently, in a relaxed manner, as you settle into an experience of practice do so with clarity, aware of letting go one by one of all aspects of this life. Since you will not be able to practise any unknown Dharma instruction, rely only on the meditation practices that are clearest for you at this time.
These two points - establishing a practice in this way and aspiring to travel to a pure land like Zang Dok Pari - are unsurpassed. In particular, it is absolutely essential to repeatedly form the intention to travel to the pure land of your choice. It is extremely important to realise that even now, whether day or night, you must never abandon this thought.
The Invocation Prayer for deliverance on the perilous path of Bar-do
"I respectfully greet the multitude of Gurus, Deva, Dākini.
May their great love be our guide on the path.
Alas, while in the grip of deep delusion,
I am wandering in transmigration,
May the masters in the line of transmission guide me
And the multitude of their Dākini companions follow me
On the bright path, beyond all distraction,
Of listening to the teaching, of reflection, of meditation.
I ask to overcome the perilous path of fearful Bar-do
And to be led to the state of Buddha
Totally perfected.
Alas, while in fierce anger
I am wandering in transmigration,
May the Victorious Vajrasattva guide me
And his companion Buddha Locanā follow me
On the path of light of Clear Mirror Wisdom.
I ask to overcome the perilous path of the fearful Bar-do
And be led to the state of Buddha
Totally perfected.
Alas, while in the grip of strong pride
I am wandering in transmigration,
May the victorious Ratnasambhava guide me
And his companion Mamākī follow me,
On the path of light of the clear Wisdom of Equality.
I ask to overcome the perilous path of fearful Bar-do
And be led to the state of Buddha
Totally perfected.
Alas, while in the grip of strong attachment
I am wandering in transmigration,
May the blessed Amitābha guide me
And his companion Pāndaravāsinī follow me,
On the path of light of Clear Discriminating Wisdom.
I ask to overcome the perilous path of fearful Bar-do
And be led to the state of Buddha
Totally perfected.
Alas, while in the grip of fierce jealousy
I am wandering in transmigration,
May the blessed Amoghasiddhi guide me
And may his companion Samaya Tārā follow me
On the path of light of Clear Wisdom that realises Actions.
I ask to overcome the perilous path of fearful Bar-do
And be led to the state of Buddha
Totally perfected.
Alas, while in the grip of profound ignorance
I am wandering in transmigration,
May the Victorious Vairocana guide me
And his companion Dhātu Iśvarī follow me
On the path of light of the Clear Wisdom of the Dhāmātu.
I ask to overcome the perilous path of fearful Bar-do
And be led to the state of Buddhahood
Totally perfected.
Alas, while in the grip of intense illusory visions
I am wandering in transmigration,
May the multitude of the peaceful and fierce Victorians guide me
And the multitude of the irate Dhātu Iśvarī follow me
On the path of light of abandonment of fearful and terrifying visions.
I ask to overcome the perilous path of fearful Bar-do
And be led to the state of Buddhahood
Totally perfected.
Alas, while in the grip of strong karmic traces
I am wandering in transmigration,
May the Heroes Possessors of Wisdom guide me
And the multitude of their Dākini consorts follow me
On the path of light of Clear Innate Wisdom.
I ask to overcome the perilous path of fearful Bar-do
And be led to the state of Buddhahood
Totally perfected.
May the element of space not appear to me as an enemy,
May I see the Pure Blue Buddha Dimension.
May the element of water not appear to me as an enemy,
May I see the Pure Dimension of the White Buddha.
May the earth element not appear to me as an enemy,
May I see the Pure Dimension of the Yellow Buddha.
May the element of fire not appear to me as an enemy,
May I see the Pure Dimension of the Red Buddha.
May the element of air not appear to me as an enemy,
May I see the Pure Dimension of the Green Buddha.
May sounds, lights and rays not appear to me as enemies,
May I see the Pure Dimension of infinite peaceful and fierce forms.
May the elements of the rainbow not appear to me as enemies,
May I see the Pure Dimensions of all Buddhas.
By the power of the Masters of the line of transmission,
By the compassion of the multitude of deities,
The infinite peaceful and fierce forms,
By the energy of my pure intentions,
May, whatever I have now invoked, be realised. "
Conclusion
This short presentation on Bar-do has been made using various ancient sources and facilitating the description of the concepts and language used, making it more understandable. I hope it will be useful to many of you who are interested in the subject.
ROME:19.01.2025I would be pleased to receive any suggestions and feedback for the further clarification and improvement of the text.
