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TableofContents

TitlePageCopyrightPageAcknowledgementsIntroductionLIVING

SONGOFIMPERMANENCEIMPRISONEDBYTHEEGO:ALAMENTLIVING,DREAMING,MEDITATING,ANDDYINGUNCOVERINGTHENATUREOFMINDWISDOMS,ELEMENTS,ANDSUBTLEENERGIESDYING

BODYANDMINDDISSOLVINGENTERINGTHEHORIZONOFLIGHTLOSS

TRANSFORMINGBEREAVEMENTINTHEMIRROROFGUIDANCEGlossaryofKeyTermsNotes

ThetranslationofTheTibetanBookoftheDeadwascarriedoutwiththesupportofHisHolinesstheDalaiLamaandwiththecommentarialguidanceofreveredcontemporary Tibetan masters including HH Dilgo Khyentse Rinpoche (lateheadoftheNyingmaSchoolofTibetanBuddhism),ZenkarRinpoche,andGarjeKhamtrulRinpoche.GrahamColemanispresidentoftheOrientFoundation(UK),amajorTibetan

cultural conservancy organization. Writer/director of the acclaimed featuredocumentaryTibet: A Buddhist Trilogy and editor of A Handbook of TibetanCulture, he has been editing Tibetan Buddhist poetry and prose texts incooperationwithvariousdistinguishedtranslatorssincethemid-1970s.ThuptenJinpa(PhD) is thesenior translator toHisHoliness theDalaiLama

and president of the Institute of Tibetan Classics. His works include thetranslation of twelve books by theDalaiLama, including theNewYorkTimesbestsellerEthicsfortheNewMillenniumandTheUniverseinaSingleAtom,theDalaiLama’sperspectiveonthemeetingofBuddhismandmodernscience.GyurmeDorje(PhD)isaleadingscholaroftheNyingmatraditionofTibetan

Buddhism.HissevenmajorpublicationsincludeworksonTibetanlexicography,medicine,divination,andpilgrimageguidestoTibetandBhutan,aswellasthetranslations of HH Dudjom Rinpoche’s The Nyingma School of TibetanBuddhism.His forthcoming titles includeTheGuhyagarbhaTantra:DispellingtheDarknessoftheTenDirections.

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Translationcopyright©TheOrientFoundation(UK)andGyurmeDorje,2005Editorialapparatuscopyright@TheOrientFoundation(UK),GrahamColeman,andThuptenJinpa,2005

Introductorycommentarycopyright©HisHolinessTheDalaiLama,2005Introductionandessayscopyright©GrahamColeman,2008

AllrightsreservedTextselectedfromTheTibetanBookoftheDead,translatedbyGyurmeDorjeandeditedbyGraham

ColemanwithThuptenJinpa(VikingPenguin,2006).

IllustrationsbyRobertBeer.Copyright©RobertBeer,1999,2008.

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Meditationsonliving,dying,andloss:ancientknowledgeforamodernworldfromthefirstcompletetranslationofthe

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AcknowledgmentsFrom themoment in 1988,when I first tentatively suggested toHH theDalaiLamathe ideaofpreparinga firstcomplete translationofTheTibetanBookoftheDead, the Dalai Lama kindly gave his continuous support to our projectthroughoutourfifteenyearsofwork.Attheverybeginning,hemadearequesttoHH Dilgo Khyentse Rinpoche, one of the most revered twentieth-centurymastersofTibetanBuddhism,togiveanoralcommentarytomeonkeysectionsofTheTibetanBookoftheDead.TheDalaiLamaknewthatthreeofthetwelvechaptersof thiscompendiumof textshadbeen translatedbyLamaKaziDawaSamdup andW. Y. Evans-Wentz in 1927, but that no one had translated theentirevolume.DilgoKhyentseRinpochegraciouslyagreedtotheDalaiLama’srequest, and over a period of fourweeksKhyentseRinpoche gave an incisiveand illuminatingoral commentaryon core elementsof this cycleof teachings.EachdaythesecommentarieswereeloquentlytranslatedbySogyalRinpoche.WhileinKathmandureceivingtheoralcommentaryfromKhyentseRinpoche,

I was fortunate to meet Dr. Gyurme Dorje, who had previously translatedLongchenRabjampa’scommentaryontheGuhyagarbhaTantra,theroottextonwhichTheTibetanBookoftheDeadisbased.Duringourfirstmeeting,Gyurmeagreed tomake a new annotated translation of the entireTibetan Book of theDead, a task he has undertaken with exceptional care and dedication. WhileGyurmewasworkingonthetranslationhewasalsoemployedattheSchoolofOriental and African Studies in London as a research fellow, translating intoEnglishAnEncyclopedicTibetan—ChineseDictionary.During this time, Gyurmeworked closely with the highly regarded scholar

ZenkarRinpoche,who isoneof the foremostcontemporary lineageholdersofThe Tibetan Book of the Dead. Zenkar Rinpoche kindly advised Gyurmethroughout the translation of our text and also gave an extensive oralcommentary touson theextract includedhereunder the title“Uncovering theNatureofMind.”Atvariousstagesoftheproject,theDalaiLamaansweredmyquestionsabout

difficult points and also dictated to me the lucid and succinct introductorycommentaryonthecompletetranslation,anextractfromwhichisincludedhereunder the title “Exploring theNotion ofContinuity ofConsciousness.”At the

DalaiLama’srequest,KhamtrulRinpoche,alsoa lineageholderof theTibetanBookof theDeadcycleof teachings,gaveabeautifuloralcommentaryon theextracttitledhere“BodyandMindDissolving.”Throughout the process of editing the complete translation, I had the good

fortune of working with Geshe Thupten Jinpa, senior translator to the DalaiLama,whomIhadfirstmetin1977andwhohasbeenaclosefriendsince1989whenhecametoEnglandtostudyphilosophyatCambridge.JinpatranslatedtheDalaiLama’sintroductionandreviewedeverylineandwordofmydrafteditedtranslationwithme twice, in thecourseofwhichhemadecountless importantand inspiring suggestions. Everyonewho knows Jinpa’s work is aware of hisspecialtalentbothasatranslatorandwriter,andthesehaveplayedaninvaluableroleinthisproject.The selections included in this volume all come from our first complete

translationofThe Tibetan Book of theDead. I feel deeply privileged to havebeen able to craft this new translation, founded on the kindness, patience,wisdom,andskillofHHtheDalaiLama,HHDilgoKhyentseRinpoche,ZenkarRinpoche,andKhamtrulRinpoche,togetherwithmycolleaguesGyurmeDorjeandThuptenJinpa.Much of my work over the last thirty years would not have been possible

without the lifelong friendship of the Orient Foundation’s chairman, DavidLascelles. It isdifficult to thankhimenoughforall thathehasmadepossible,beginningwithourwork togetheron themakingofourfilmTibet:ABuddhistTrilogy,inthe1970s,andeversince.Twootherspecialfriends,ElinoreDetigerandElsieWalker,made it possible for the translation of the completeTibetanBook of the Dead to be initiated, and their kindness and confidence, togetherwith that ofMichael Baldwin, will not be forgotten.My sincere appreciationgoes also to Johnnie and Buff Chace, Lucinda Ziesing, Faith Bieler, LaviniaCurrier,CynthiaJurs,CatherineCochran,MargotWilkie,BasilPanzer,BokaraPatterson, and Lindsay Masters for their important contributions to the earlystagesofthiswork.Myheartfelt thanks goes out also to the artistRobertBeer for his exquisite

linedrawingswhichillustratethetext,toPipHeywoodandPeterLeBlondfortheir kindness in critically reviewingmy introductions to each chapter, and toAndrew Bell for his careful and generous editing and proofreading of themanuscript.

GRAHAMCOLEMAN2008,Bath,England

PADMASAMBHAVA(GURURINPOCHE)

Editor’sIntroductionItisofcourseironic,afteronlyrecentlyfinishingfifteenyearsofworkeditingthefirstcompletetranslationofTheTibetanBookoftheDead,thatIamnowwritingtheintroductiontoextractsfrom

thecompletetext.

Needlesstosay,Idearlyhopethatourcompletetranslationwillalwaysbetheeditionwhichwillbereferredtobythosewishingtostudythismasterfultextinits entirety, butwhen our editor at PenguinBooks suggested thatwe considercreatingthisshorter,specificallyfocusedvolume,Iwashappytodoso.The complete translation is a detailed and comprehensive compendium of

texts, often composed in verse, which includes an array of practices forcultivating a deeper understanding of our own nature and psychologicalexperience.Italsopresentsoneofthemostcompellingvisionsoftheafter-deathstate inworld literature, a penetrating insight into the process of dying, and atransformingperspectiveonbereavement.Althoughfewworksonthesesubjectshave thepoetic eleganceand inspirationalpotencyofTheTibetanBookof theDead, thecompleteworkdoescontainmaterial specific topractitionersof thiscycle of teachings, while other sections are interlaced with the folklore ofancientTibetandarenotdirectlyrelevanttoourlivestoday.Inthisvolume, therefore,myaimis topresentmanyof themostbeautifully

writtenpassagesofthecompletetranslationandtodrawoutthoseofitscentralperspectivesandinsightsthatarethemostrelevanttoourmodernexperience.In creating our first complete translation, our intention was to present the

entirework in away that, as honestly aswe could, reflected the insights andintentionsoftheTibetanmastersofthiscycleofteachings,andalsotomaintainthe moving, poetic beauty of the original work. In order to do this, as isdescribed in the acknowledgments, the complete translationwas based on theoralcommentarialexplanationofcontemporarylineageholdersandwascarriedout with the continual advice of contemporary masters. I have therefore notchanged the line-by-line translation of the extracts included in this volume,although I have removed the annotations that accompany the completetranslation so as to enhance the directness and readability of the extracts

selected. In consultation with Thupten Jinpa, I have also extracted the earlysections of the Dalai Lama’s introductory commentary on the first completetranslation so that this now focuses on exploring the notion of continuity ofconsciousness, and in the chapter titled “Wisdoms, Elements, and SubtleEnergies”Ihaveblendedtogethertwopracticesinordertosuccinctlyrevealthemeaningofthecomplexsymbolismrelatedtoourmentalandsensoryprocesses.Since thefirstpublicationofextracts fromTheTibetanBookof theDead in

1927, our understanding of the philosophy and practices relating to thismagnificent cycle of teachings has deepened profoundly and brought thecontemporaryrelevanceof its insights intoeversharper focus.Wenowhaveamuchexpandedknowledgeofthesymbolismthroughwhichtheunderstandingsrelated to thenatureofconsciousnessandhumanexperiencearepresented,wenow understand the subtle meditative techniques used as the vehicle forexploringthenatureofourmentalandsensoryprocesses,andwehaveadeeperknowledgeoftheoriginsofthetext.Inselectingtheextractsforthisvolume,Ihavetriedtopresentthosesectionsofthecompletetranslationthatmostdirectlyaddress the deepening of our insight into our own psychological habits andperspectives, our understanding of the process of dying and the nature of theafter-death state, and the challenges of bereavement.At the same time, inmyshortintroductionstoeachchapter,Ihavedrawnonmyownpersonalexperiencetofurtherhighlighttheimmediaterelevanceofeachfacetoftheseteachingstoour contemporary lives. Where relevant, I have also described the parallelsbetweenthedescriptionoftheafter-deathstaterevealedinTheTibetanBookofthe Dead with the accounts of near-death experiences documented incontemporarymedicalresearch.As theDalai Lama discusses in his introduction,which follows,meditative

techniquesbothfordevelopingtheabilitytofocusattentionontheprocessesofone’s ownmind and senses and for penetrating deeper into the nature of oursensoryandmentalprocesseslieatthecoreofthehighermeditativepracticesofTibetanBuddhism.At theheartof thesemeditative skills are thesophisticatedpractices throughwhich themastersof thesemeditative traditions simulate theprocessofthedissolutionofconsciousnessatthemomentofdeathandthroughwhich the accomplished meditator can develop a penetrating experientialunderstanding of the processes of the mind in deep sleep, dreams, and thewakingstate.Thesehighlyrefinedandpolishedcontemplativeskillshavebeenpartofthedailypracticeofgenerationaftergenerationofgreatmastersformorethantwothousandyears.Stilltoday,whendeepeningtheirunderstandingofthe

processes of consciousness, it is not unusual for accomplished practitioners toremaininsolitaryretreatforsustainedperiodsofuptothirtyyears.Itisthedisciplinedapplicationofthesemeditativepracticesthatisthesource

oftheinsightspresentedinthiscycleoftexts.Withinaliterarycontext,wenowknowthat theultimatesourceof the insightspresented inTheTibetanBookoftheDeadwasfirstdescribedintheroottextonwhichTheTibetanBookof theDeadisbased,theGuhyagarbhaTantra.Thisroottext is thoughttohavebeenoriginally composed in the sixth century by the Buddhist masters KingIndrabhūti andKukkurāja fromSahor innorthwest India.The tantra text itselfdescribes itssourceasa revelationreceivedby theking,while in retreat, fromthe primordial buddha Samantabhadra. According to this lineage of TibetanBuddhism,Samantabhadra is themeditationaldeitywho is theembodimentofpureawareness, thenaturalpurityofmentalconsciousness.Inotherwords, thetext attributes theultimate sourceof these teachings to adirect, complete, andsustainedexperientialunderstandingof theultimatenatureofmind.A formofmeditation,which is still commonly practiced today, for beginning to developsuch a sustained experiential understanding is presented in the chapter“UncoveringtheNatureofMind.”ThearrivalinTibetofthecompletecycleofteachingsnowknownintheWest

asThe Tibetan Book of the Dead is attributed in our text to the great IndianBuddhist tantric master Padmasambhava. Padmasambhava, along with theeminent Indian scholar fromNalandaUniversity,Śāntarakṣita, and theTibetankingTrisongDetsen,formallyestablishedBuddhisminTibetduringtheeighthcentury.MostTibetanstodaystillreverePadmasambhavaas“asecondBuddha.”Inotherwords,heisregardedasonewho,throughthetrainingofthemindinthevarious levels ofmeditative practice, has awoken to a complete knowledge ofthemind’sactualnature.ThemysticalstoryofthefirstteachingofourtextinthecourtofKingTrisongDetsenisdescribedinthehistorieswrittenbylaterholdersofthislineageofteaching:WhenPadmasambhavawasnearing thecompletionofhisdirectspiritualworkand teaching inTibet, thesovereign,TrisongDetsen,andhissonPrinceMutriTsenpo,alongwiththetranslatorChokroluiGyelstenandothers,offeredhimamandalaofgoldand turquoise,and ferventlymade the followingsupplication:“Althoughyourcompassionisalwayspresentandinthepastyouhaveheldhighthe incalculable beacons of the teaching, according to the outer and innervehicles, yet for the benefit of ourselves, the king, ministers, friends, andsubjects,andfor futurebeingsof thedegenerateage,werequestyou togivea

teachingwhich is the quintessence of all the teachings of the outer and innervehicles; one throughwhichbuddhahoodmaybe attained in a single lifetime;onewhichwillbestow liberationbymerelyhearing it,aprofoundandconciseteachingcontainingtheessentialmeaning.”Thus, in response to their supplication, the Great Master replied, “O!

Sovereign King, Prince, Ministers, in accord with your wish, I do have ateachingwhichistheessentialpointofallthesixmillionfourhundredthousandtantrasof theGreatPerfection,whichwerebrought forth fromtheenlightenedintentionofgloriousSamantabhadra.Bymerelyhearingthisteaching,thedoorsleadingtobirthininferiorexistenceswillbeblocked.Bymerelyunderstandingityouwillarriveat the levelof supremebliss.Thosewho take itsmeaning toheart will reach the irreversible level of the spontaneously accomplishedawarenessholders.Itcanbringgreatbenefitforallthosewhoareconnectedwithit.”Thehistoriesthendescribehow,aftercompletingtheteaching,Padmasambhavarequestedthatitbewrittendown,inasecretscript,andburiedintheformofa“treasure text” at the sacred Mount Gampodar in Dakpo, southern Tibet,predicting that the text would be discovered at a time suitable for its widerdissemination.Six centuries later, thehistories recount, the textwasunearthedby the Tibetan master from Dakpo, Karma Lingpa, who some say was areincarnation of the eighth-century translator Chokrolui Gyelsten. KarmaLingpa’sown lifehistory is surprisinglyobscure. It is thought, though, thathemayhavediscoveredthehiddentextswhilestillinhismid-teensandthenpassedawayatayoungage,but,beforehisuntimelydeath,hedidsuccessfullypasstheentire corpus of teachings to his son (and possibly to his father too). Initially,following Padmasambhava’s directions, the teachingwas still then not widelydisseminated. It was not until the fifteenth century, when the teachings werereceivedbythethird-generationlineageholderGyarawaNamkaChokyiGyatso,thatitspublicteachingbegananditsfameslowlyspreadthroughouttheTibetanBuddhistregionsofAsia.1AsIhavementioned,awarenessofourtextintheWestbeganin1927,when

LamaKaziDawaSamdupandW.Y.Evans-Wentz’spioneeringfirsttranslationofthreechaptersofthecompleteworkfirstappeared.ItwasEvans-WentzwhocoinedthetitleTheTibetanBookoftheDeadforhisedition,atitlethathasbeenretainedinallsubsequenttranslationsandrelatedstudies.Immediatelyuponitsfirst publication, the text’s detailed description of the after-death state and itssophisticatedpsychologicalinsightscausedaconsiderablestiramonginfluential

intellectual and literary circles of Europe and North America. In hispsychological commentary, publishedwithEvans-Wentz’s edition, the eminentSwisspsychiatristandfounderofanalyticalpsychology,CarlJung,wrote:[The Tibetan Book of the Dead] belongs to that class of writings [which],becauseof theirdeephumanityand theirstilldeeper insight into thesecretsofthe human psyche, make an especial appeal to the laymanwho is seeking tobroadenhisknowledgeof life.Foryears, ever since itwas firstpublished, theBardoThödol[TheTibetanBookoftheDead]hasbeenmyconstantcompanion,andtoitIowenotonlymanystimulatingideasanddiscoveries,butalsomanyfundamentalinsights.

KARMALINGPAIn the1960s,with thearrivalofAmericancounterculture, theexperimentationwith hallucinogens, and the often playful enthusiasm for exploring theboundaries of human experience, came Timothy Leary’s The PsychedelicExperience, an interpretation of Evans-Wentz’s translation from a psychedelicperspective.Evans-Wentz’seditionthenrearoseassomethingofacountercultureclassic,spurredonbytheinterestsofsuchliteraryiconsofthetimeasWilliamBurroughs,AllenGinsberg,andJackKerouac.Sadlythough,beginninginthelate1950s,thetragedyofthemilitaryinvasion

ofTibetbyChina’sRedArmyforcedmanyofTibet’sgreatesttwentieth-centurymasters to seek sanctuary in India and other countries. Paradoxically, eventhough China’s military takeover and the consequent cultural revolutionprofoundlydisruptedTibet’slivingBuddhistheritage,forthefirsttimeWesternBuddhist scholarswere now able to study directlywith Tibet’s greatmasters.ResettledinIndiaandNepal,manyofthegreatteacherswho,beforetheChineseoccupation,hadcompletedtheirstudiesandhadoftenconcludedlongperiodsofsolitary retreat, worked enthusiastically with their foreign students on thepreparationofnewtranslations.Graduallytheaccumulatedknowledgeofmorethan two thousand years of disciplined investigation into the nature of humanexperiencebegantobeauthenticallytranslated.Avasttreasuryofnewinsightsacrossmanyofthemajorfacetsofhumaninquirybegantobeuncoveredandtheastonishing sophistication, scope, and depth of Tibetan Buddhist culturegraduallybecamemorewidelyknown.Today, this translation work is continuing in universities and study centers

around theworld. There is still much to do! Even in relation to our text, thecompendiumoftwelvechaptersthatcomprisesTheTibetanBookoftheDeadisinfactpartofagreatercycleofteachingswhichextendstomorethansixty-fiveindividual texts. Some scholars estimate that even now, after forty years ofcontinuoustranslationactivity,lessthan4percentofTibet’sliteraryheritagehasbecome available in English. Yet, more andmore, we are beginning to see agrowing convergence of perspectives between the underlying understandingsdrawn from the meditative investigation into the nature of mind and theemerging scientific understandings related to the nature of perception,consciousness, and human psychology. Similarly, contemporary medicalresearchintothenatureofnear-deathexperiencesismirroringtheinsightsdrawnfrom a long history of meditative investigation into the subtler levels ofconsciousness.

AttheheartoftheBuddhistinvestigationintothenatureofourexperiencearethe collected insights of individualswho, fromancient times until today, havefollowedthemeditativetechniquestaughtbytheirmastersandwhohavearrivedatadepthofunderstandingthatconcurswiththatoftheirpeersandwiththatofthe past generations of teachers. Although it is very hard to accomplish thisdepthofunderstandingwithoutintensededicationandwithoutateacher,wecanall reflecton theexperiencesof thegreatmasters as setdown in texts suchasoursand,asthegreatBuddhistteachersofthepasthavealwaysencouragedustodo,checkwhetherornotourexperienceconcurswiththeirexperience.I hope in some small way that the extracts presented here will provide an

inspirationforsuchajourneyofdiscoveryanddearlywishalsothat,astheDalaiLama says in the conclusion to his introductory commentary on our firstcompletetranslationofTheTibetanBookoftheDead:“Ihopethattheprofoundinsights contained in this workwill be a source of inspiration and support tomanyinterestedpeoplearoundtheworld.”GRAHAMCOLEMAN

2007,Sarnath,India

IntroductoryCommentary

byHisHolinesstheXIVthDalaiLamaExploringtheNotionofContinuityofConsciousness

Thequestionofwhetherornot thereexistsacontinuityofconsciousnessafterdeathhasbeenanimportantaspectofphilosophicalreflectionanddebatefromancient Indian times to the present. When considering these matters from aBuddhistpointofview,however,wehavetobearinmindthattheunderstandingofthenatureofcontinuityofconsciousnessandtheunderstandingofthenatureofthe“I”or“self”arecloselyinterlinked.Therefore,letusfirstlookatwhatitisthatcanbesaidtoconstituteaperson.AccordingtoBuddhistclassicalliterature,apersoncanbeseenaspossessing

five interrelated aggregates, technically known as the five psycho-physicalaggregates.2 These are the aggregate of consciousness, the aggregate of form(which includes our physical body and senses), the aggregate of feeling, theaggregateofdiscrimination,andtheaggregateofmotivationaltendencies.Thatistosay,thereisourbody,thephysicalworldandourfivesenses,andtherearethe various processes of mental activity, our motivational tendencies, ourlabelingofanddiscriminationbetweenobjects,ourfeelings,andtheunderlyingawarenessorconsciousness.

ŚÃKYAMUNIBUDDHAAmong the ancient schools of thought, which accepted the notion of

continuity of consciousness, there were several non-Buddhist philosophicalschoolsthatregardedtheentity,the“I”or“self,”whichmigratedfromexistencetoexistence,asbeingunitaryandpermanent.Theyalsosuggestedthatthis“self”was autonomous in its relationship to the psycho-physical components thatconstitute a person. In other words they believed or posited that there is anessenceor“soul”of theperson,whichexists independentlyfromthebodyandthemindoftheperson.However, Buddhist philosophy does not accept the existence of such an

independent,autonomousentity. In theBuddhistview, theselfor theperson isunderstood in terms of a dynamic, interdependent relationship of bothmentaland physical attributes, that is to say, the psycho-physical components thatconstituteaperson.Inotherwordsoursenseofselfcan,uponexamination,beseen as a complex flow of mental and physical events, clustered in clearlyidentifiable patterns—including our physical features, instincts, emotions, andattitudes, etc.—continuing through time. Further, according to Prsagika-Madhyamakaphilosophy,whichhasbecome theprevailingphilosophicalviewofTibetanBuddhism to day, this sense of self is simply amental construct, amere label given to this cluster of dependently arising mental and physicaleventsindependenceontheircontinuity.Now, when we look at this interdependence of mental and physical

constituents from the perspective of Highest Yoga Tantra,3 there are twoconceptsofaperson.Oneisthetemporarypersonorself,thatisasweexistatthemoment,andthisislabeledonthebasisofourcoarseorgrossphysicalbodyandconditionedmind;and,atthesametime,thereisasubtlepersonorselfthatis designated in dependence on the subtle body and subtle mind. This subtlebodyandsubtlemindareseenasasingleentitythathastwofacets.Theaspectthat has the quality of awareness, which can reflect and has the power ofcognition, is thesubtlemind.Simultaneously, there is itsenergy, theforce thatactivates the mind toward its object—this is the subtle body or vital energy.Thesetwoinextricablyconjoinedqualitiesareregarded,inHighestYogaTantra,as the ultimate nature of a person and are identified as Buddha nature, theessentialoractualnatureofmind.Now,beforewelookmorecloselyatthenatureofthesubtlebodyandmind,

letuslookathowthegrossbodyandmindarethoughttooriginate.Thenotion

of dependent origination lies at the very heart of Buddhist philosophy. Theprinciple of dependent origination asserts that nothing exists in its own rightindependent of other factors. Things and events come into being only independenceon theaggregationofmultiple causesandconditions.Theprocessthroughwhichtheexternalworldandthesentientbeingswithinit revolveinacycleofexistence—propelledbykarmicpropensitiesandtheir interactionwithmisapprehension,attractionandaversion,andconditions—isdescribedintermsof twelve interdependent links. Each cycle of the process begins with amisapprehensionofthenatureofactualreality.Thisfundamentalignoranceactsas a condition for thearisingof thepropensities createdbyourpast actions—mental,verbal,andphysical—whichconditionourdualizingconsciousness.Ourdualizingconsciousness,inturn,conditionsthequalitiesandmodeofinteractionof our psycho-physical aggregates, which condition our sensory fields, whichgenerate contact, which generates sensations, and then in turn attachment,grasping,andmaturationtowardrebirth.Atthispointthereisaninteractionwiththe genetic constituents of the parents and subsequent interaction with theenvironment,andthenfinallywehavebirth,aging,anddeath.Thiscyclecanbeviewed as both illustrating the underlying processes of life, death, and rebirthandasanillustrationoftheprocessestobetransformedonthepathtoliberationfromsufferingincyclicexistence.Thenotionthatthereisaconnectionbetweenthislifeandtheeventsofboth

our previous existence and our future existence follows from the Buddhistunderstandingofthenaturallawofcauseandeffect.Forexample,althoughwecanspeakofyesterday’sweatherandtoday’sweatherasdistinct,today’sweatherisinextricablylinkedwiththeweatherpatternsofyesterday.Evenatthebodilylevel,inthecaseofourphysicalhealthforexample,weknowthateventsinthepastaffectthepresentandthoseofthepresentthefuture.Similarly,intherealmof consciousness the Buddhist view is that there is also this same causalcontinuumbetweentheeventsofthepast,present,andfuture.The Buddhist understanding of the continuity of personal experience,

includingourmemories,canalsobeconsideredhere.TheBuddhistviewisthatthe continuity of personal experience is primarily founded on the capacity forretention,whichcanbefurtherdevelopedduringone’smeditativepracticeinthislife. However, generally speaking, it is thought that if a person dies after aprolonged period of illness that has led to a prolonged degeneration of bothphysical andmental capacities, therewill be a greater chance ofmany of thepersonalcharacteristics,includingmemories,etc.,beinglost.Ontheotherhand,

in the case of someone who dies a sudden death, when the mind-bodyrelationshipatthegrosslevelisstillveryfirm,itisthoughtthatthereisagreaterchance of carrying forward the acquired characteristics and memories, etc.Nonetheless, inboth cases, the characteristics carried forward fromapreviouslife are generally thought to be most strongly felt at an early stage of one’srebirth. This is because the personal characteristics of the previous life arethought, generally speaking, to be quickly overwhelmed by the developingcharacteristics inherited from the parents of the present life.Nonetheless, as Ihavementioned,muchdepends in this respect on the individual’s capacity forrecallandthiscapacityforrecall isdependentonadeepenedretentivetrainingacquiredinthislifetime.Now,letuslookatthepossiblestatesofexistenceonecanbeborninto.From

theBuddhistperspective,rebirthinconditionedexistencecantakeplaceinoneof three realms: the formless realm, the form realm, or the desire realm. Theform and formless realms are fruits of subtle states of consciousness, attainedupon therealizationofcertainmeditativeconcentrations.Ourrealm, thedesirerealm, is themost gross of these three. Six classes of beings are described asinhabiting the desire realm: gods (mundane celestial beings whose primarymentalstateisexaltation),antigods(whoarepredominantlyhostileandjealous),human beings (who are influenced by all the five dissonant mental states),animals(whoareundertheswayofdelusion),anguishedspirits(whoareunderthe sway of attachment and unsatisfied craving), and hell beings (who areoverwhelmed by hatred, anger, and fear). In the literature of Highest YogaTantra,theevolutionofallthethreerealmsofconditionedexistenceisdescribedintermsofdifferingexpressionsorstatesofenergyand,asIhavementioned,itissaid thatour fundamental ignorance is therootofconditionedexistenceandthatkarmicenergyisitsactivatingforce.IntheBuddhistview,therefore,itisthenatureofourhabitual tendencies thatgeneratesour futureexistence,drivenbythenaturallawofcauseandeffect.Further,whenweobserve thepatternsofarisingandsubsiding thatunderlie

the dynamic nature of the physical environment (the cycle of days and nightsandthepassingoftheseasons,forexample),andweobservehowmatterarisesfrominsubstantialsubatomicparticles,andwelookatthepatternsofcausalconnectednessinthearisinganddissolutionofourmentalexperiencesfrommomenttomoment (across thedifferingphasesofdeep sleep,dreams,andourwakingstate),thenthenotionofcontinuityofconsciousnesscancometobeseentobeinaccordwithboththenatureofourenvironmentandthenatureofourmental

experience.Certainly, ithasoftenbeenarguedthatoneadvantageofacceptingthe notion of continuity of consciousness is that it gives us a more profoundability to understand and to explain the nature of our existence and of theuniverse. In addition, this notion of continuity and causal interconnectednessreinforces a sense of consequences for our own actions, in terms of both theimpactonourselvesandtheimpactonothersandtheenvironment.So, insummary,whenconsidering thenotionofcontinuityofconsciousness

wemust bear inmind that there aremany different levels of greater or lessersubtlety in the states of consciousness. For example, we know of course thatcertainqualitiesofsensoryperceptionaredependentonthephysicalconstitutionof the individual and that when the physical body dies, the states ofconsciousness associated with these sensory perceptions also cease. But,although we know that the human body serves as a condition for humanconsciousness, the question still remains:what is the nature of the underlyingfactororessencethataccountsforourexperienceofconsciousnessashavingthenaturalqualityofluminosityandawareness?Finally,then,whenconsideringtheinterrelationshipbetweenmind,body,and

theenvironmentatthesubtlelevel,weknowthatmaterialthingsarecomposedofcells, atoms, andparticlesand that consciousness is composedofmoments.Thatistosaythatmindandmatterhavedistinctlydifferentnaturesandthereforehavedifferentsubstantialcauses.Materialthingscomeintobeingbasedonothermaterial entities such as particles, atoms, and cells and the mind comes intobeingbasedonapreviousmomentofmind,whichissomethingthatisluminousandhasthecapacitytobeaware.Eachmomentofawarenessthereforedependson a previous moment of awareness as its cause. This is the reasoning uponwhichBuddhistlogicassertsthatthereis,atthelevelofsubtlemindandsubtlewind,abeginninglesscontinuumofmindandmatter.It is through reflection on the above themes—the law of cause and effect,

dependentorigination,thedynamicsofourphysicalenvironment,and,basedonour analysis of the nature of mind, the mode of the arising and subsiding ofthoughts, theshifts in themodalitiesofourconsciousnessbetweendeepsleep,dreams, and our waking state, etc.—that the notion of continuity ofconsciousnessmayfirstbecomeestablishedasrelevant totheunderstandingofour current condition. Once the notion of this continuity has been confirmed,throughreflectionandexperience,thenitbecomeslogicaltoprepareoneselffordeathandforfutureexistences.IntheliteratureofHighestYogaTantra,asIhavementioned,thethreerealms

ofconditionedexistenceintowhichahumanbeingmaybebornaredescribedintermsofdifferingexpressionsormodalitiesofenergy(rlung),anditissaidthatourfundamental ignoranceistherootofconditionedexistenceandthatkarmicenergy is its activating force. Further, from the tantric perspective, death, theintermediate state, and rebirth are also seen as nothing other than differingmodalitiesofkarmicenergy.Thepointatwhich thegross levelsofenergyarecompletelydissolved—andonlythesubtleenergiesremain—isdeath.Thestageat which these energies unfold into a moremanifest form is the intermediatestate, and the stage at which they eventually manifest substantially is calledrebirth. Thus, all three states are differing manifestations of energy (rlung).Basedonthisunderstanding,sincedeathisthestatewhenallthegrosslevelsofenergyandconsciousnesshavebeendissolved,andonlythesubtleenergiesandconsciousnesses remain, it is possible for an advanced yogin to meditativelyinduceastatethatisalmostidenticaltotheactualexperienceofdeath.Thiscanbeachievedbecauseitispossibletomeditativelybringaboutthedissolutionofthegrosslevelsofenergyandconsciousness.Whensuchataskisaccomplished,themeditatorgainsanenormouspotential toprogressdefinitivelyinhisorherspiritualpractice.Normally in our lives, ifwe know thatwe are going to be confronted by a

difficult or unfamiliar situation, we prepare and train ourselves for such acircumstance inadvance, so thatwhen theeventactuallyhappensweare fullyprepared.Therehearsaloftheprocessesofdeath,andthoseoftheintermediatestate,andtheemergenceintoafutureexistence,liesattheveryheartofthepathinHighestYogaTantra.Thesepracticesarepartofmydailypracticealso,andbecause of this I somehow feel a sense of excitementwhen I think about theexperienceofdeath.Atthesametime,though,sometimesIdowonderwhetherornotIwillreallybeabletofullyutilizemyownpreparatorypracticeswhentheactualmomentofdeathcomes!

LIVING

SONGOFIMPERMANENCE

Thesenseofsadness,emptiness,andmeaninglessnessthatweexperienceatthelossofalovedoneisoneofthemostchallengingemotionsthatweencounterinourlives.I remember vividly the shock and confusion in my own family when my

sister’s husband died in a road accident, just shortly after their marriage.Myfamilywasnotonthewholereligiousandhadnotconsideredorpreparedfortheinevitabilityofdeath.Everyonetriedtobeconsolingandtocarryonasbesttheycould.But, in themore intimatemoments, thereweremanyquestions:what isdeathexactly,howshouldwebehave,howcanwehelphim,canhestillseeus,ifwespeakwithhim,willhehearus...?At the timeofmybrother-in-law’s death, Iwas inmy early twenties. I had

readtheabridged1927versionofTheTibetanBookoftheDead,accountsfromclassicalGreece relating to theafter-deathstate, andmodern researchonnear-deathexperiences,andhadbeguna lifelongstudyofTibetanBuddhism.But itwas living in Tibetan communities from my midtwenties onward and latermarrying into a Bhutanese family that demonstrated to me so powerfully thefreedomandcreativitythattheTibetanBuddhistappreciationofdeathanddyingcanbring tooureveryday life, toourperspectiveondeath,and tocopingwithbereavement.Myexperienceofdeath inmywife’s familywasverydifferent from that in

myownfamily.Therewas,ofcourse,profoundsadness.Butthiswastemperedby an open acceptance of death as a natural process and the sorrow wascreativelytransformedbyaresolutepurposefulnessinwishingtodoallthatwaspossible tosupportandcomfortmymother-in-law,amotherofsevenchildren,whohadpassedaway.Weknowfromoureverydaylivesthatourexistenceisfragileandthatevery

aspectoftheworldinwhichwelivechangesfrommomenttomoment.Usually,though,wedofinditveryhardtoactuallyacceptchangeorfurtherstilltothinkof change as a source of inspiration. Living close to the rhythms of nature,surrounded by the naked power of the elements, can in itself inspire anappreciationof the fundamental impermanenceofall things.Yet inHimalayancultures, this appreciation also resounds throughout the monastic and layliteraturesand throughout thearts.Fromanearlyage,childrenhearsongsandpoetrydescribingourjourneythroughlifeaslike“honeyonarazor’sedge”or“asfragileasabubbleinwater.”Therealityofdeathisnothiddenaway,andthisacceptanceofdeath as anatural part of life removes somuchof the sufferingthatourclingingtothisonephysicaldimensionofourexistencegenerates.

ThisfirstextractfromthecompleteTibetanBookoftheDeadisapoemthatforms part of the daily preliminary practices followed in themonasteries andhouseholdsofthepractitionersofthiscycleofteachings.ItisbeautifullywrittenandflowsmelodicallyinTibetan,andveryoftenoneofthefirstsoundsIwouldhear,onwakinginaBhutanesemonastery,wasthegentlesingingofthispoemby the young monks as they swept the courtyard outside my window andpreparedtobegintheirday.

O,Alas!Alas!FortunateChildofBuddhaNature,Donotbeoppressedbytheforcesofignoranceanddelusion!Butriseupnowwithresolveandcourage!Entrancedbyignorance,frombeginninglesstimeuntilnow,Youhave

hadmorethanenoughtimetosleep.Sodonotslumberanylonger,butstriveaftervirtuewithbody,speech,

andmind!Are you oblivious to the sufferings of birth, old age, sickness, and

death?Thereisnoguaranteethatyouwillsurvive,evenpastthisveryday!Thetimehascomeforyoutodevelopperseveranceinyourpractice.For,atthissingularopportunity,youcouldattaintheeverlastingbliss

ofnirva.So now is certainly not the time to sit idly, But, starting with the

reflectionondeath,youshouldbringyourpracticetocompletion!The moments of our life are not expendable, And the possible

circumstancesofdeatharebeyondimagination.

Ifyoudonotachieveanundauntedconfidentsecuritynow,Whatpointisthereinyourbeingalive,Olivingcreature?Allphenomenaareultimatelyselfless,empty,andfreefromconceptual

elaboration.Intheirdynamictheyresembleanillusion,mirage,dream,orreflected

image, A celestial city, an echo, a reflection of the moon in water, abubble,anopticalillusion,oranintangibleemanation.YoushouldknowthatallthingsofcyclicexistenceandnirvanaAccord

innaturewiththesetensimilesofillusoryphenomena.Allphenomenaarenaturallyuncreated.Theyneitherabidenorcease,neithercomenorgo.Theyarewithoutobjective referent, signless, ineffable,and free from

thought.Thetimehascomeforthistruthtoberealized!

Wewho are fearless and hard-hearted, despite having seen somany

sufferingsofbirth,oldage,sickness,anddeath,Arewastingourhumanlives,endowedwithfreedomandopportunity,onthepathsofdistraction.Grant your blessing, so that we may continuously remember

impermanenceanddeath!Since we do not recognize that impermanent things are unreliable,

Still,evennow,weremainattached,clingingtothiscycleofexistence.Wishingforhappiness,wepassourhumanlivesinsuffering.Grant your blessing, so that attachment to cyclic existence may be

reversed!Ourimpermanentenvironmentwillbedestroyedbyfireandwater,The

impermanent sentient beingswithin itwill endure the severing of bodyandmind.The seasons of the year: summer, winter, autumn, and spring,

themselvesexemplifyimpermanence.

Grantyourblessing,sothatdisillusionmentwithconditionedexistencemayarisefromthedepthsofourhearts!Lastyear, thisyear, thewaxingandwaningmoons,Thedays,nights,

andindivisibletimemomentsareallimpermanent.Ifwereflectcarefully,wetooarefacetofacewithdeath.Grantyourblessing,sothatwemaybecomeresoluteinourpractice!Thoughthisbodyendowedwithfreedomandopportunityisextremely

hard to find,When the Lord ofDeath approaches in the semblance ofdisease,Howneedingofcompassionarethosewho,bereftofthesacredteachings,Returnempty-handedfromthislife!Grantyourblessingsothatarecognitionofurgencymaygrowinour

minds!Alas!Alas!OPreciousJewel,embodimentofcompassion!Sinceyou,theConqueror,areendowedwithalovingheart,Grantyour

blessing,sothatweandthesixclassesofbeingsMaybeliberated,rightnow,fromthesufferingsofcyclicexistence!

IMPRISONEDBYTHEEGO:ALAMENT

Ifwereflectonthewaywereacttotheeventsinourlives,wecanseethatitisour own expectations that determine our sense of fulfillment or sorrow frommomenttomoment.Evenifwearejustdrinkingacupoftea,weexpecttheteatobeacomfortabletemperatureasitreachesourlipsandaresurprisedif,forareasonwedidnotexpect,itistoohotandburnsus.Thispainisnotofcoursethefaultofthetea,itisourown—fornotknowingthattheteawastoohot!Ifwelookatthenatureofourexperience,wecanseethatourexpectationsare

built up around our liking for some things (our hopes, passions, andattachments),orourdislike forothers (our fears,hatreds,oraversions),oroursense of pride (our feeling of how we would like others to see us), or ourambition(whateveritiswearetryingtoachieveatthatmoment).Evenifwearejusttryingtohammeranailintoapieceofwood,wehavethehopethatthenailwillsit flushwith thesurfaceof thewood,wefear that thenailmightbendorthatwewill hit our finger, andwemaywell be distracted by thoughts of theblow to our pride shouldwe fail altogether.At the heart of our attempt to besuccessfuliswhetherornotourexpectationsarerealistic.Ifthewoodistoohardorthenailtooweak,wewillnotsucceedhoweverhardwetry.IntheBuddhistview,determiningthewayinwhichourpersonalexperienceis

generated, frommoment tomoment, is a primary pursuit. If through our ownexploration we come to an understanding that our happiness and sorrow aredeterminedbyourselves,byourownwayofreactingtotheeventsofourlives,anextraordinarycreativepotentialisunleashed.We can begin to loosen the mesmerizing web of the ego’s unrealistic

expectations—its cloudsofhopes, fears, andmisunderstandings—and tobreakthroughthewallofourseparatenessfromtheactualnatureofthings.Lookingatourownlives,wecanseethatourexpectationsarebuiltupfrom

ourpastexperiences,includingtheconsequencesofwhatwehavethought,whatwehavesaid,andwhatwehavedone.IntheBuddhistview,itisthisstreamofevolving experience continuing through time, even from lifetime to lifetime,whichdeterminesourentireperceptualrealm.Ourpastexperiencesareseenasnotjustshapingourowncharacterbutalsothenatureoftheworldinwhichwelive.Ourhappinessandsorrowareseenasdependentonourmentalhabitsbuiltupovermanylives.Theextentofourlackofrecognitionoftheactualnatureofthings, the extent of our attachments, our aversions, and the nature of ourambitions—all these collectively determine our entire perceptual realm. Thus,recognizingtherolethattheegoplaysincreatingandsustainingthisperceptualrealmis thekey tounlockingour imprisonmentcreatedbyourpastdiscordant

mentalhabits.Throughthepoignantpoemthatfollows,themonksandnuns,aspartoftheir

daily practice, appeal to the meditational deity Vajrasattva for inspiration inseeking release from the matrix of heartless imprisonment built by the ego.Vajrasattva is an aspect of the fully enlightened mind, the buddha especiallyrelatedtopurification—thatis,withtheinsightandcompassionthatremovesthedissonancegeneratedbyego-boundthoughtpatterns,speech,andactivities.

OṂOgreatcompassionateandtranscendentLordVajrasattva,Whosesupremely exquisite form, immaculate andwhite, Is suffused by a pureinner radiance, glowing like a hundred thousand suns and moons,Emanatingheroicraysoflight,whichilluminatethechiliocosm,Youwhoareknownastheguideandteacherofthethreelevelsofexistence,Theunique friend toall livingbeingsof the threeworld-systems,OLordofLovingKindness,deityofcompassion,pleaseattendtous!From beginningless time, without end, I have roamed throughout

cyclic existence— Led astray by the momentum of my mistaken pastactions and improper past behavior, I have mistaken the path andbecomelostonthepath.I regret with powerful remorse the negative past actions I have

committed,ofanykind.Drawn by the momentum of momentary yet violently resonant past

acts,Ihavesunkintothisoceanofsuffering,theseaofcyclicexistence.The fires of blazing hatred have unabatingly seared my mind, The

densedarknessofdelusionhasblindedmydiscriminativeawareness,The

oceancoastsofdesirehavedrownedmyconsciousness,Themountainoffierce pride has entombed me in the lower existences, The cruelwhirlwind of envy has sucked me into these turning worlds, Where,entwinedby the tight knot of egocentricity, I have fallen into thepit ofdesire,thischasmofblazingfires.Unbearablybrutalmiseryhaspoureddownonmelikeheavyrain.Damaged by such extreme and unbearable suffering,Seared by the

blazing ferocious fires of my negative past actions, The shoots of myconsciousnessandsensefacultieshavebeenblunted.Ifmy body, this illusory aggregate, can no longerwithstand all this

pain,Howcanyoubeartowitnessthis,OCompassionateLordofLovingKindness?ObscuredfoolthatIam,burdenedbythemostnegative,evilpastacts,

Propelledby themomentumof thesepastactions, Ihave takenbirthasthe personification of rampant egohood within this world-system ofdesire.Iregrethavingtakensuchbirth,andamdismayedbymypastacts!Yet, regardless of my regret and my dismay, past actions cannot be

remade.Themomentumofpastactionsisasstrongasariver’sinexorableflow,

So how can the mighty river of past actions be reversed in a meremoment!Allthatripensisbornfromone’sownpastactions,AndIamonewho

hasbeen sweptalongby theviolentwhirlwindofmypastactions,Andaccordinglyhaveroamedovercountlesspastaeons,Lostwithinthedarkprisonsofcyclicexistence.OLordofLovingKindness,throughtheblessingofyourcompassion,

Purify the obscurations generated by my past actions and dissonantmentalstates,Andsecuremeinthepresenceofyourmother-likelovingkindness!HereamI,continuouslyyearningforthesightofyourcompassionate

face,Which shineswith a luminosity like that of the sun,And radiateswithaclaritylikethatofthemoon.Yet my darkened eyes, blinded by the cataracts of beginningless

ignorance,Are unable to see you,OLord of Living Beings, where areyounow?When I am terrified by the utterly unbearable and virulent powerof

past actions, And my hair stands on end, out of fear, I call out thislament, in heartfelt passion, And cry out to you in a voice of utterdespair!O Lord of Loving Kindness, if you do not attend to me with

compassion now, At the time of my death, when my mind and bodyseparate,When Iamcutoff from thecompanyof spiritual friends,anddraggedawaybyYama,Atthattime,whenmyrelativesstaybehindintheworld,YetIaloneamledawaybythepowerofpastactions,Atthattime,Iwillbeunprotectedandwithoutarefuge.So,donotonanyaccounthesitateordelaynow,Butdrawneartome

atthisverymoment,Andenactthewrathful“ritesofliberation.”BeingssuchasI,whoareafflictedbypastactions,Havebeensubject

tomisconceptionssincebeginninglesstime.As a result, we have not achieved release from the turning states of

cyclicexistence.Indeed, beings such as I have assumed such a countless number of

corporealforms,Duringcountlessbirthsincountlessaeons,That ifourflesh andboneswere to be collected together,Their accumulatedmasswould fill this world, And if our pus and blood were to be collectedtogether, Their accumulated mass would fill a vast ocean, And if theresidue of our past actions were to be collected together,Their extentwouldbebeyondconceptionandinexpressible.Though I have continued endlessly in a cycle of births and deaths,

Throughout the threeworld-systems,Theactions that I have committedhavebeenpointlessandunproductive.Yetfromamongallthesemanycountlessbirths,Theactionscommitted

inthecourseofjustasinglelifetimeCouldhavebeenworthwhileifonlyIhadtrainedwell,Pursuedthepathofunsurpassedenlightenment,Andthusattainedthegenuinefinalnirvana.

But,swayedbythevirulenceofpastactionsandthegreatpotencyofdissonantmentalstates, Ihaveassumedbodies, thesenetworksof fleshand blood, and roamed throughout cyclic existence, Thrust into asuccessionofprison—likeexistences,Wherethesufferingishardtobear.All my transgressions, resonant with such unbearably intense

suffering,Havebeenbornoutofmyownpastactions.Please,throughyourgreatcompassion,shatterthemomentumofthese

pastactions,And reverse the vital energy of past actions generated bydissonantmentalstates!From your heart, O compassionate conquering deity, gaze upon me

now!Drawmeupfromtheswampofcyclicexistence!Leadmeswiftlytothesupremelevelofthethreebuddha-bodies.

LIVING,DREAMING,MEDITATING,ANDDYING

InTibetanBuddhistcultures,thearrayofourexperiencesinourdreams,inour

waking state, and in death is seen as inextricably bound together by anunderlyingcontinuity.Justasthecyclesofdayandnightareamereconsequenceofaturningworld,lifeanddeathareseenastwofacetsofthecontinuityofourawareness.Weknowfromourownexperiencethatourconsciousnessexpressesitselfin

differentmodalities.Weknow thatwhenwedream themindcancreatewholeworldswherewecanspeak,act,see,hear,andtouch—justaswedoinlife.Weknowalso,ofcourse,thatwhileweareawakethemindinteractsseamlesslywithourphysicalenvironment.Also,meditationshowsusthatindeepsleep,althoughwedonotnormallyrecognizeit,theminddissolvesintoasubtlenonconceptualstate of awareness. This state, which occurs naturally in deep sleep, is verysimilartothesubtlestateofnonconceptualawarenessthatwecanexperienceindeep meditation while we are awake. This kind of natural shifting betweendiffering modalities of our consciousness—moving back and forth between asubtlenonconceptualstateofawareness,asoccursindeepsleep,intoacreativedreamlikestate,andintoourphysicalwakingstate—isanormalfunctionofthemindfromdaytoday.As the Dalai Lama explains in the introductory commentary, these three

modalitiesofconsciousnessrelatecloselytothemodalitiesofconsciousnessatthemomentofdeath, in the intermediatestatebetweendeathandbirth,and inournormalwakingstate.Thepointatwhichboththephysicalandmentalfieldsof our consciousness dissolve into a naturally radiant, skylike awareness andwherebothconsciousnessandenergyexistattheirmostsubtlenonduallevel,asinthesubtlestlevelofdeepsleep,wecalldeath.Themodalityinwhichboththephysicalandmentalfieldsofourconsciousnessariseinamoremanifestform—as inadream,where,although there isperceptualexperience, thephenomenalforms are comparatively subtle and nonsubstantive—is the dreamlikeintermediate state between death and birth. Then, the modality in which thephysicalandmentalfieldsofourconsciousnessassumeagrossbodilyexistenceisournormalwakingexperiencebetweenbirthanddeath.Thus,weseeadirectparallelbetweenthethreenaturalstatesofourexistence—deepsleep,dreaming,andourwakingstate—andthethreephasesofthecycleoflivinganddying:themomentofdeath,theintermediatestate,andbirth.The higher Tibetan Buddhist teachings also further emphasize the

correspondencebetweenthemodalitiesofourconsciousness(atthemomentofdeath,inthedreamlikeintermediatestate,andinourwakingstate)andthethreefields of expression or dimensions of a fully enlightened being. These three

dimensionsofbuddhahood(thedimensionsofabeingwhohasfullyrealizedthepotential of the mind’s nature) are known as buddha-bodies. Here, the fullyperfected state of our pure nonconceptual awareness, as in deep sleep,meditation,andthemomentofdeath,isknownastheBuddha-bodyofReality.The fully perfected state of our dreamlike awareness, as in dreams and in theintermediate state, is known as theBuddha-body of PerfectResource, and thefully perfected state of our waking state is known as the Buddha-body ofEmanation.InthepracticesrelatedtoTheTibetanBookoftheDead(andotherBuddhist

tantric systems), this direct parallel between the three natural states of ourexistence and the three dimensions of a fully enlightened being forms theplatformforcultivatingafullyenlightenedstateateveryphaseofourexistence:inournormalwakingstate,whilewearedreaming,whilewearemeditating,andalsoatthetimeofdeathandduringthetwosuccessivephasesoftheafter-deathstate.The short poem that follows, “The Root Verses of the Six Intermediate

States,” illustrates thenatureofourvaryingmodalitiesofconsciousnessacrossthecontinuityoflifeanddeathandremindsthereaderofthecentrallyimportantpractices andperspectives to be adopted at eachphaseof our journey throughtime.TheseversespresentaquintessenceoftheentireTibetanBookoftheDeadteachings, and practitioners of this cycle of teachings are encouraged tomemorize this poem and to recite it daily, while reflecting on its meaningthroughouttheirlives.Although these six root verses are succinct and are given here without

explanation,thechaptersthatfollowwillexplorethesethemesandbringustoadeeperunderstandingoftheirpracticalmeaning.

Alas, now as the intermediate state of living arises before me,Renouncinglaziness,forwhichthereisnotimeinthislife,Imustenter

theundistractedpathofstudy,reflection,andmeditation.Taking perceptual experience and the nature of mind as the path, I

mustcultivateactualizationofthethreebuddha-bodies.Now,havingobtainedaprecioushumanbody,thisonetime,Idonot

havetheluxuryofremainingonadistractedpath.Alas, now as the intermediate state of dreams arises before me,

Renouncing the corpse-like, insensitive sleep of delusion, I must enter,freefromdistractingmemories,thestateoftheabidingnatureofreality.Cultivatingtheexperienceofinnerradiance,Throughtherecognition,

emanation,andtransformationofdreams,Imustnotsleeplikeabeast,Butcherish theexperientialcultivationwhichminglessleepwithactualrealization.Alas,nowastheintermediatestateofmeditativeconcentrationarises

beforeme,Renouncing themass of distractions and confusions, Imustundistractedlyenterastate,Whichisdevoidofsubjectiveapprehension,and free from the two extremes, And attain stability in the stages ofgenerationandperfec—tion.At this moment, having renounced activity, And having attained a

singular concentration, I must not fall under the sway of bewilderingmentalafflic—tions!Alas,nowas theintermediatestateof thetimeofdeatharisesbefore

me,Renouncingallattachment,yearning,andsubjectiveap—prehensionineveryrespect,Imustundistractedlyenterthepath,onwhichtheoralteachingsareclearlyunderstood,Andejectmyownawareness into theuncreatedexpanseofspace.Immediatelyuponseparationfromthiscompoundedbodyoffleshand

blood,Imustknowthisbodytobelikeatransientillusion.

Alas, now as the intermediate state of reality arises before me,

Renouncingthemerestsenseofawe,terror,orfear,Imustrecognizeallthatarisestobeawareness,manifestingnaturallyofitself.Knowingsuchsounds, lights,andrays tobevisionaryphenomenaof

theintermediatestate,Atthismoment,havingreachedthiscriticalpoint,I must not fear the assembly of Peaceful and Wrathful Deities, whichmanifestnaturally!Alas,nowastheintermediatestateofrebirtharisesbeforeme,Imust

withone—pointedintentionconcentratemymind,Andresolutelyconnectwiththeresidualpotencyofmyvirtuouspastactions.Imust obstruct thewomb entrance and call tomind themethods of

reversal.This is the time when perseverance and purity of perception are

imperative.Imustgiveupalljealousyandmeditateonmyspiritualteacherwith

consort.Thiscompletesthe“RootVersesoftheSixIntermediateStates.”

UNCOVERINGTHENATUREOFMIND

If indeedourwakingstate,ourdreamstate,andourexperiencesat the timeofdeath(andduringtheafter-deathstate)areallfacetsofanunderlyingcontinuityof awareness, what exactly is the nature of this awareness and how can it beuncovered?The text that follows formspartofaguide thatpractitionersofTheTibetan

Book of the Dead teachings take with them on solitary retreats aimed atdevelopingtheirunderstandingoftheunderlyingnatureofawareness.Beforetheretreat begins, the spiritual master always performs an empowerment ritual,through which the seed of realization in the student’s mind is awakened bycontact with the resonance of the master’s meditative accomplishment. The

master thenalsogivesadetailedline-by-lineelucidationof themeaningof thetext and instruction on the meditative techniques to be undertaken. Once inretreat, thestudentisadvisedtoreadthistextrepeatedlyinbetweenperiodsofthreetofourhoursofunbrokenmeditation.Even though I have been fortunate to have received formal empowerments

fromtheDalaiLama,thereisaparticularmemorythathasbeenaninspirationtomeeversincemyearlytwenties.Itwas1977andIwassittingintheantechambertoHisHoliness’sresidence

waiting to be called for an audience. The room was simply decorated, withtraditional Tibetan carpets, wooden-framed sofas, and small carved woodentables.Acupoftea,whichtheDalaiLama’sattendanthadbroughtforme,wassteamingsoftlyinashaftofsunlightshiningthroughglassdoorsthatledintothecourtyardwhereHisHoliness gives his public audiences.From time to time Icould hear the Dalai Lama’s voice echoing through the wall from his privatechamberandIwaslookingoutacrossthecourtyardatthepeacefulgardensandsun-bathed,toweringmountainsbeyond.IhadbeenprivilegedtohaveseentheDalaiLamaquiteoftenduringthistimeandIwassittingcontentedly,peacefullygazing out through the glass doorway without any special thoughts orexpectations. From time to time an attendantmonk to theDalaiLamawalkedacross the courtyard and his robewould brush against the flowers and bushessurrounding the paved courtyard, sending shudders of disturbance tremblingalong the borders. Gradually, my normal conceptual appreciation of myperceptualexperiencebegantodissolve.Icouldstillsee,hear,andsmellclearly,but therewas an extraordinary sense of perfection and completeness in everyfacetofwhat I saw, thought, and felt.Everythingwasclearly identifiableas itwas. I felt neither drawn to nor separate from all that surrounded me andabsolutely engaged with and fulfilled by every instant of my moment-by-momentexperience.ItwasasifalltheconditionedhabitsofmynormalwayofseeinghadsuddenlyvanishedandIwasexperiencingthenakedfreshnessofmyownmindandperceptionsforthefirsttime.Therewasboththesensoryimageandacompletelyspaciouspureawarenesspresentandindivisiblymingledatthesametime.Itwasasifeverythinghadbeenturnedinsideout.InolongerfeltthatIwasperceivinga fixed,physicalworldalien frommyself,but thatmyentireperceptual realmwasbound togetherbyadeeplypeaceful,benignvitalityandwarmth. The feeling of well-being that arose and the sense of open, alertspaciousness that accompanied each moment of experience were exquisitelyindescribable.Itwasasifmyownawarenessandmyperceptualfieldhadjoined

togetherforthefirsttime,liketwopartsofabrokenvase,andturnedbackintotheformtheyhadalwayssupposedtobe.AlthoughInevermentioned thisexperience toHisHoliness, Ididofcourse

feelthatthisglimpseofatransformedwayofbeinghadbeeninspiredbyhim.This first introduction to a purer form of awareness, beyond my normalconceptual states, was the first and most potent revelation of a more exaltedawareness that Ihaveexperienced inmy lifeand isoneofmymostcherishedmemories.Itwasofcourseanall-too-transitorytasteofaqualityofbeingthatIhadnever experienced so vividly before, and itwas bynomeans anykind ofmeditativeaccomplishmentonmypart,but itwasan introduction thatpointedtheway,justasthetextpresentedinthischapterisintendedtodo.Takingasitsstartingpointtheexplorationofthespacebetweenourthoughts,

thefocusofthetextthatfollowsisthediscoveryoftheultimatenatureofone’sownmindbylookingintoone’sownmindwithoutanyconceptualinterpretation.This text forms part of one of themost direct and highly revered systems ofmeditation in the Tibetan tradition, known as “The Great Perfection” or“Dzogchen,” and is titled “The Introduction toAwareness: Natural LiberationThroughNakedPerception.”

Though the single nature of mind, which completely pervades bothcyclic existence and nirvāṇa, Has been naturally present from thebeginning,youhavenotrecognizedit.Eventhoughitsradianceandawarenesshaveneverbeeninterrupted,

Youhavenotyetencountereditstrueface.Eventhoughitarisesunimpededlyineveryfacetofexistence,Youhave

notasyetrecognizedthissinglenatureofmind.In order that this single nature might be recognized by you, The

conquerorsofthethreetimeshavetaughtaninconceivablyvastnumberofpractices, Including the eighty—four thousand aspects of the sacred

teachings.Yet despite this diversity, not even one of these teachings has been

givenbytheconquerors,Outsidethecontextofanunderstandingofthisnature!And even though there are inestimable volumes of sacred writings,

equally vast as the limits of space, Actually, these teachings can besuccinctly expressed in a few words, which are the introduction toawareness.The following is the introduction to the means of experiencing this

single nature ofmindThrough the application of three considerations:First, recognize that past thoughts are traceless, clear, and empty,Second, recognize that future thoughts are unproduced and fresh, Andthird, recognize that the present moment abides naturally andunconstructed.When this ordinary, momentary consciousness is examined nakedly

and directly by oneselfUpon examination, it is a radiant awareness,Which is free from the presence of an observer,Manifestly stark andclear,Completely empty and uncreated in all respects, Lucid, withoutduality of radiance and emptiness, Not permanent, for it is lackinginherent existence in all respects, Not a mere nothingness, for it isradiant and clear,Not a single entity, for it is clearly perceptible as amultiplicity, Yet not existing inherently as a multiplicity, for it isindivisibleandofasinglesavor.This intrinsic awareness, which is not extraneously derived, Is itself

thegenuineintroductiontotheabidingnatureofallthings.When the introduction is powerfully applied in accordance with the

above method for entering into this reality: One’s own immediateconsciousnessisthisveryreality!Abiding in this reality, which is uncontrived and naturally radiant,

Howcanonesaythatonedoesnotunderstandthenatureofmind?Abidinginthisreality,whereinthereisnothingonwhichtomeditate,

How can one say that, by having entered intomeditation, onewas not

successful?Abidinginthisreality,whichisone’sactualawarenessitself,Howcan

onesaythatonecouldnotfindone’sownmind?Abiding in this reality, the uninterrupted union ofradiance and

awareness,How can one say that the true face of mind has not beenseen?Abiding in this reality,which is itself the cognizer,Howcanone say

that,thoughsought,thiscognizercouldnotbefound?Abiding in thisreality,where there isnothingatall tobedone,How

canonesaythat,whateveronedid,onedidnotsucceed?Giventhatitissufficienttoleavethisawarenessasitis,uncontrived,

Howcanonesaythatonecouldnotcontinuetoabideinthatstate?Given that it is sufficient to leave it as it is,without doing anything

whatsoever,Howcanonesaythatonecouldnotdojustthat?Giventhat,withinthisreality,radiance,awareness,andemptinessare

inseparableandspontaneouslypresent,Howcanonesaythat,byhavingpracticed,oneattainednothing?Given that this reality is naturally originating and spontaneously

present,withoutcausesorconditions,Howcanonesay that,byhavingmadetheefforttofindit,onewasincapableofsuccess?Given that the arising and liberation of conceptual thoughts occur

simultaneously,Howcanonesaythat,byhavingappliedthisantidotetoconceptualthoughts,onewasnoteffective?Abidinginthis immediateconsciousnessitself,Howcanonesay that

onedoesnotknowthisreality?Becertainthatthenatureofmindisemptyandwithoutfoundation.One’sownmindisinsubstantial,likeanemptysky.Lookatyourownmindtoseewhetheritislikethatornot.Divorced from views which constructedly determine the nature of

emptiness, Be certain that pristine cognition, naturally originating, isprimordially radiant— Just like the nucleus of the sun, which is itselfnaturallyoriginating.Lookatyourownmindtoseewhetheritislikethatornot!

Be certain that this awareness, which is pristine cognition, is

uninterrupted,Like the coursing central torrent of a river which flows

unceasingly.Lookatyourownmindtoseewhetheritislikethatornot!

Be certain that conceptual thoughts and fleeting memories are not

strictlyidentifiable,Butinsubstantialintheirmotion,likethebreezesoftheatmosphere.Lookatyourownmindtoseewhetheritislikethatornot!

Becertainthatallthatappearsisnaturallymanifestinthemind,Like

theimagesinamirrorwhichalsoappearnaturally.Lookatyourownmindtoseewhetheritislikethatornot!Becertain thatallcharacteristicsare liberatedrightwhere theyare,

Like the clouds of the atmosphere, naturally originating and naturallydissolving.Lookatyourownmindtoseewhetheritislikethatornot!

Therearenophenomenaextraneous to those thatoriginate from the

mind.So,howcouldtherebeanythingonwhichtomeditateapart fromthe

mind?Therearenophenomenaextraneous to those thatoriginate from the

mind.So, there are no modes of conduct to be undertaken extraneous to

thosethatoriginatefromthemind.Therearenophenomenaextraneous to those thatoriginate from the

mind.So, there are no commitments to be kept extraneous to those that

originatefromthemind.Therearenophenomenaextraneous to those thatoriginate from the

mind.So, there are no results to be attained extraneous to those that

originatefromthemind.

Therearenophenomenaextraneous to those thatoriginate from themind.So,oneshouldobserveone’sownmind,lookingintoitsnatureagain

andagain.If,uponlookingoutwardtowardtheexternalexpanseofthesky,There

arenoprojectionsemanatedby themind,And if, on looking inward atone’s own mind, There is no projectionist who projects thoughts bythinking them,Then, one’s ownmind, completely free from conceptualpro—jections,willbecomeluminouslyclear.Thisintrinsicawareness,unionofinnerradianceandemptiness,isthe

Buddha-bodyofReality,Appearingliketheilluminingeffectofasunriseona clearandcloudless sky, It is clearly knowable, despite its lack ofspecificshapeorform.There isagreatdistinctionbetween thosewhounderstandand those

whomisunderstandthispoint.This naturally originating inner radiance, uncreated from the very

beginning,Istheparentlesschildofawareness—howamazing!Itisthenaturallyoriginatingpristinecognition,uncreatedbyanyone

—howamazing!Thisradiantawarenesshasneverbeenbornandwillneverdie—how

amazing!Though manifestly radiant, it lacks an extraneous perceiver—how

amazing!Though it has roamed throughout cyclic existence, it does not

degenerate—howamazing!Though it has seen buddhahood itself, it does not improve—how

amazing!Though it is present in everyone, it remains unrecognized—how

amazing!Still,onehopesforsomeattainmentotherthanthis—howamazing!Thoughitispresentwithinoneself,onecontinuestoseekitelsewhere

—howamazing!Nowfollowstheesotericinstructionwhichrevealsthethreetimestobe

one:Abandon your notions of the past, without attributing a temporalsequence!Cut off your mental associations regarding the future, without

anticipation!Rest in a spacious modality, without clinging to the thoughts of the

present.Donotmeditateatall,sincethereisnothinguponwhichtomeditate.Instead, revelation will come through undistracted mind-fulness—

Sincethereisnothingbywhichyoucanbedistracted.Nakedly observe all that arises in this modality, which is without

meditationandwithoutdistraction!Whenthisexperiencearises, Intrinsicallyaware,naturallycognizant,

naturallyradiantandclear,Itiscalled“themindofenlightenment.”Sincewithinthismindofenlightenmentthereisnothinguponwhichto

meditate,Thismodalitytranscendsallobjectsofknowledge.Sincewithinthismindofenlightenmenttherearenodistractions,Itis

theradianceoftheessenceitself.This Buddha-body of Reality, union of radiance and emptiness, In

which the duality of appearance and emptiness is naturally liberated,Becomes manifest in this way, unattained by the structured path tobuddhahood.Thoughonewere to scan the entire external universe,Searching for

thenatureofmind,onewouldnotfindit.Buddhahoodcannotbeattainedotherthanthroughthemind.Notrecognizing this,onedoes indeedsearch for themindexternally,

Yethowcanonefindone’sownmindwhenonelooksforitelsewhere?This is like a fool, for example, who, when finding himself amid a

crowdofpeople,Becomesmesmerizedbythespectacleofthecrowdandfor—getshimself,Then,nolongerrecognizingwhoheis,startssearchingelsewhereforhimself,Continuallymistakingothersforhimself.Similarly,sinceonedoesnotdiscerntheabidingnature,Which is the

fundamental reality of all things,One is cast into cyclic existence, notknowingthatappear—ancesaretobeidentifiedwiththemind,And,notdiscerningone’sownmindtobebuddha,nirvanabecomesobscured.Theapparentdichotomybetweencyclicexistenceandnirvāṇaisdueto

thedichotomybetweenignoranceandawareness,But there is inrealitynotemporaldividebetweenthesetwo,evenbyasinglemoment.Seeing the mind as extraneous to oneself is indeed bewildering,Yet

bewildermentandnonbewildermentareofasingleessence.Since there exists no intrinsic dichotomy in themental continuumof

sentientbeings,Theuncontrivednatureofmindisliberatedjustbybeingleftinitsnaturalstate.Yet if you remainunaware that bewilderment originates in themind,

Youwillneverunderstandthemeaningofactualreality.So you should observe that which naturally arises and naturally

originateswithinyourownmind.First, observe the source from which these appearances initially

originated,Second,observetheplaceinwhichtheyabideintheinterim,Andthird,observetheplacetowhichtheywillfinallygo.Then, onewill find that, just as, for example, a pond-dwelling crow

doesnotstray fromitspond,Even though it, fliesaway from thepond,Similarly,althoughappearancesarisefromthemind,Theyarisefromthemindandsubsideintothemindoftheirownaccord.Thisnatureofmind,whichisall-knowing,awareofeverything,empty

and radiant, Is established to be the manifestly radiant and self-originatingpristine cognition,Present from the beginning, just like thesky,Asanindivisibleunionofemptinessandradiance.Thisitselfisactualreality.The indication that this is theactualreality is thatallphe—nomenal

existence is perceived in the singlenatureofone’sownmind;And thisnatureofmindisawareandradiant.Therefore,recognizethisnaturetobelikethesky!

However, this example of the sky, though used to illustrate actual

reality,Ismerelyasymbol,apartialandprovisionalillustration.

For the nature ofmind is aware, empty, and radiant in all respects,Whiletheskyiswithoutawareness,empty,inanimate,andvoid.Therefore, the true understanding of the nature of mind is not

illustratedbythemetaphorofthesky.To achieve this understanding, let themind remain in its own state,

withoutdistraction!Now,withregardtothediversityofrelativeappearances:Theyareall

perishable;notoneofthemisgenuinelyexistent.All phenomenal existence, all the things of cyclic existence and

nirvāṇa,Arethediscerniblemanifestationsoftheuniqueessentialnatureofone’sownmind.This is known because whenever one’s own mental continuum

undergoes change, There will arise the discernible manifestation ofanexternalchange.Therefore,allthingsarethediscerniblemanifestationsofmind.

Yeteventhoughallthoseappearances,ofwhichoneisawareinones

ownmind,Doariseasdiscerniblemanifestations,Buddhahoodispresentsimplywhentheyarenotsubjectivelyapprehendedorgrasped.Bewildermentdoesnotcomeaboutonaccountoftheseappearances—

Butitdoescomeaboutthroughtheirsubjectiveapprehension.Thus,ifthesubjectivelyapprehendingthoughtsareknowntobeofthe

singlenatureofmind,theywillbeliberatedoftheirownaccord.Allthingsthatappeararemanifestationsofmind.Thesurroundingenvironmentwhichappearstobeinanimate,thattoo

ismind.The sentient life—forms which appear as the six classes of liv—ing

beings,theytooaremind.Thejoysofboththegodsandhumansof thehigherexistenceswhich

appear,theytooaremind.Thesorrowsof the three lowerexistenceswhichappear, they tooare

mind.The five poisons, representing the dissonant mental states of

ignorance,whichappear,theytooaremind.The awareness, that is self—originating pristine cognition which

appears,ittooismind.The beneficial thoughts conducive to attainment of nirvāṇa which

appear,theytooaremind.Theobstaclesofmalevolent forcesandspiritswhichappear, theytoo

aremind.Thedeitiesandspiritualaccomplishmentswhichmanifestexquisitely,

theytooaremind.Thediversekindsofpurevisionwhichappear,theytooaremind.Thenonconceptualone—pointedabidinginmeditationwhichappears,

ittooismind.Thecolorscharacteristicofobjectswhichappear,theytooaremind.The statewithout characteristicsandwithout conceptual elaboration

whichappears,ittooismind.Thenondualityofthesingleandthemultiplewhichap—pears,ittoois

mind.The unprovability of existence and nonexistencewhich ap—pears, it

tooismind.Therearenoappearancesatallapartfromthosethatoriginateinthe

mind.Theunimpedednatureofmindassumesallmannerofap—pearances.Yet though these appearances arise, they are without dual—ity,And

theynaturallysubsideintothemodalityofmind,Likewavesinthewatersofanocean.Whatever names are given to these unceasingly arising objects of

designation,Inactuality,thereisbutonesinglenatureofmind,Andthatsinglenatureofmindiswithoutfoundationandwithoutroot.Therefore,itisnotperceptibleatall,inanydirectionwhat—soever.

Itisnotperceptibleassubstance,foritlacksinherentexistenceinallrespects.Itisnotperceptibleasemptiness,foritistheresonanceofawareness

andradiance.Itisnotperceptibleasdiversity,forit istheindivisibilityofradiance

andemptiness.Thispresent intrinsicawareness ismanifestly radiantandclear,And

eventhoughthereexistsnoknownmeansbywhichitcanbefabricated,Andeventhoughthisawareness iswithout inherentexistence,Itcanbedirectlyexperienced.Thus,ifitisexperientiallycultivated,allbeingswillbeliberated.

All those of all differing potential, regardless of their acumen or

dullness,Mayrealizethisintrinsicawareness.However, for example, even though sesame is the source of oil, and

milkofbutter,Buttherewillbenoextract if theseareunpressedorun-churned,Similarly, even though all beings actually possess the seed ofbuddhahood, Sentient beings will not attain buddhahood withoutexperientialcultivation.Nonetheless,evenacowherdwillattainliberationifheorsheengages

inexperientialcultivation.For, even though one may not know how to elucidate this state

intellectually,Onewill through experiential cultivation becomemani—festlyestablishedinit.Onewhosemouthhasactually tastedmolassesDoesnotneedothers

toexplainitstaste.Butevenlearnedscholarswhohavenotrealizedthissinglenatureof

mindwillremainthevictimsofbewilderment.For however learned and knowledgeable in explaining the nine

vehiclestheymaybe,Theywillbelikethosewhospreadfabuloustalesofremote places they have never seen, And as far as the attainment ofbuddhahoodisconcerned,Theywillnotapproachit,evenforaninstant.

So it is that, for the purpose of nakedly perceiving the manifestlypresent intrinsic awareness, This Natural Liberation Through NakedPerceptionismostprofound.Thus,byfollowingthisinstruction,oneshouldfamiliarizeoneselfwith

thisintrinsicawareness.

WISDOMS,ELEMENTS,ANDSUBTLEENERGIES

AccordingtothehigherteachingsofTibetanBuddhism,themindandthesubtleenergiesonwhichthemindridesarethecreatorsofeverythingweexperience.There is nothing that exists separate from our experience of the mind: allphenomena—whethertheyareourthoughts,emotions,orwhatwesee,hear,or

touch—are all experienced through themind. Therefore theway inwhichweperceive through the mind is absolutely fundamental to the way we actuallyexperienceourselvesandourenvironment.Metaphoricallyspeaking,onecoulddescribethisunderstandingofthenature

ofourpersonalexperienceasfollows: theultimatenatureof themindis likeafilmprojectorproducingaclear,luminousawarenessthroughaclearuncloudedfilm. But, in our ordinary state, it is our own habitual mental constructs thatcreateandshapeimagesonthefilm,whichthenappearprojectedonthescreenofourmentalawareness—whichwetheninterpretasbeingreal.Inotherwords,everything that we experience is conditioned by our own habitual mentaltendencies generated in the past, and what we see and experience as beingtangiblyrealisaprojectionmanufacturedbyourmentalhabitsandconstructs.This is a truly extraordinary thing to understand—because it gives us a

fundamental creative freedom. In theBuddhist view,whatwe perceive as ourexternalrealityisdefinitelynotfixedandwhatweexperienceinourselvesisnotanybody else’s responsibility. By accepting responsibility for our ownway ofperceiving,wecan look intoourmindsandbegin tounderstandhowourownexperience comes about—and then we can learn how to transform ourexperience.ThisistheveryheartoftheBuddhistteachings.Thebeautifulpoemthatfollowsisablendof twomeditations,whichwould

usuallybepracticedeachdaybythefollowersofTheTibetanBookoftheDeadcycleof teachings.Theaimof themeditations is toprovideameansbywhichwecancultivateanunwavering recognitionof theunderlyingnaturalpurityofourownmind,body,andenvironment.According to this tradition, the perfected states of our awareness, psycho-

physical aggregates, elemental properties, and sensory and mental processesresideatspecificpointsinthesubtleenergysystemofthebody.Inthispractice,themeditationaldeities,whichembody theseperfectedstates,arevisualizedattheappropriateplaceswithinthebody.Asthemeditationaldeitiesarevisualized,thequalityofawarenesstheyembodyisexperientiallycultivated.Inthiswayarecognition of the natural purity of our own impure habitual tendencies iscontinuouslycultivatedandaperfectedstateofbeingandperceptionisarousedthatencompassesallphenomena.According to the practitioners of this tradition, ameasure of the successful

training in this meditation is that the location and nature of the meditationaldeitieswillberememberedeveninourdreamsandthatinourwakingstatetherewill be an unbroken recognition of the underlying purity of all phenomena,

sounds,andthoughts.

Within the expanseof a seminal point, locatedat the center of one’sheart, Is Samantabhadra, the Buddha-body of Reality, Father of allbuddhas, the natural purity of mental consciousness, The primarybuddha,unchangingbodyoflight,Skyblue,andseatedinthepostureofmeditativeequipoise.Joyouslyembracingherconsort, insupremebliss, IsSamantabhadrī,

the supreme consort, Natural purity of the sensory spectrumofphenomena,Stainlesswhite,likecrystal,Motherofallbuddhasofpast,present,andfuture.In the channel center of one’s heart Is Vairocana, manifestation of

supremebuddha-body,Thenaturalpurityoftheaggregateofform,Purewithout renunciation of delusion,Conch white, holding a wheel and abell,Seated on an exalted throne supported by lions, The resplendentpristinecognitionofreality’sexpanse.In the eastern channel branch of one’s heart Is Vajrasattva,

manifestation of supreme buddha—mind, The natural purity of theaggregateofconsciousness,Purewithoutrenunciationofaversion,Azureblue,holdingavajraandabell,Seatedonanexaltedthronesupportedbyelephants,Theresplendentmirror-likepristinecognition.

In the southern channel branch of one’s heart Is Ratnasambhava,manifestation of supreme buddha-attributes, The natural purity of theaggregateoffeeling,Purewithoutrenunciationofpride,Goldenyellow,holding a jewel and a bell,Seated on an exalted throne supported byhorses,Theresplendentpristinecognitionofsameness.In the western channel branch of one’s heart Is Amitābha,

manifestation of supreme buddha—speech, The natural purity of theaggregate of perceptions, Pure without renunciation ofattachment,Copper red, holding a lotus and a bell, Seated on an exalted thronesupported by peacocks, The resplendent pristine cognition ofdiscernment.In the northern channel branch of one’s heart Is Amoghasiddhi,

manifestation of supreme buddha—activities,The natural purity of theaggregateofmotivationaltendencies,Purewithoutrenunciationofenvy,Turquoisegreen,holdingacrossedvajraandabell,Seatedonanexaltedthrone supported by cīvaṃcīvaka birds, The resplendent pristinecognitionofaccomplishment.Joyously embracing her consort, in supreme bliss, In the channel

centerofone’sheartIsDhātvīśvarī,thesupremeconsort,Themotherofthe Buddha family, natural purity of space,Moonlikewhite, holding awheelandabell.Joyously embracing her consort, in supreme bliss, In the eastern

channel branch of one’s heart Is Buddhalocanā, the supreme consort,The mother of the Vajra family, natural purity of earth, Beryl blue,holdingavajraandabell.Joyously embracing her consort, in supreme bliss, In the southern

channelbranchofone’sheartIsMmak,thesupremeconsort,Themother

of theRatna family, natural purityofwater,Minium orange, holding ajewelandabell.Joyously embracing her consort, in supreme bliss, In the western

channel branch of one’s heart Is Pāṇḍaravāsinī, the supreme consort,ThemotherofthePadmafamily,naturalpurityoffire,Fire—crystalred,holdingalotusandabell.Joyously embracing her consort, in supreme bliss, In the northern

channelbranchofone’sheart,IsSamayatārā,thesupremeconsort,Themother of the Karma family, natural purity of wind, Sapphire green,holdingacrossedvajraandabell.To the right, at the eastern channel branch, Is Kṣitigarbha, male

bodhisattva who acts for the benefit of beings, The natural purity ofvisual consciousness, transcendent of renunciation, Snow-mountainwhite,holdingaseedlingandabell.To the left, at the eastern channel branch, Is Maitreya, male

bodhisattva who acts for the benefit of beings, The natural purity ofauditory consciousness, transcendent of renunciation, Cloud white,holdingablossomingorangebushandabell.Totheright,atthesouthernchannelbranch,IsSamantabhadra,male

bodhisattva who acts for the benefit of beings, The natural purity ofolfactory consciousness, transcendent of renunciation, Amber yellow,holdingagrain-sheafandabell.To the left, at the southern channel branch, Is Ākāśagarbha, male

bodhisattva who acts for the benefit of beings, The natural purity ofgustatory consciousness, transcendent of renunciation, Burnishedgolden-yellow,holdingaswordandabell.To the right, at thewestern channel branch, Is Avalokiteśvara,male

bodhisattva who acts for the benefit of beings, The natural purity oftactileconsciousness,transcendentofrenunciation,Coralred,holdingalotusandabell.

To the left, at thewestern channel branch, IsMañjuśrīkumārabhūta,

malebodhisattvawhoactsforthebenefitofbeings,Thenaturalpurityofmental consciousness, transcendent of renunciation, Minium orange,holdingalilyandabell.Totheright,atthenorthernchannelbranch, IsNivāraṇaviśkambhin,

malebodhisattvawhoactsforthebenefitofbeings,Thenaturalpurityoftheground-of-allconsciousness, transcendentofrenunciation,Greenasthenight-floweringlotus,holdingabookandabell.To the left, at the northern channel branch, Is Vajrapāṇi, male

bodhisattva who acts for the benefit of beings, The natural purity ofdeluded consciousness, transcendent of renunciation, Emerald green,holdingavajraandabell.To the front, at the eastern channel branch, Is Lāsyā, female

bodhisattvawhoseofferingsdelightTheeyesofallThoseGonetoBliss,past, present, and future, The natural purity of visual phenomena,transcendentofrenunciation,Quartzwhite,holdingamirrorandabell.

Totherear,attheeasternchannelbranch,IsPusp,femalebodhisattva

whose offerings delight The minds of all Those Gone to Bliss, past,present, and future, The natural purity of past conceptual thoughts,transcendent of renunciation,Pearl white, holding awhite lotus and abell.To the front, at the southern channel branch, Is Malya, female

bodhisattvawhosegesturesdelightThemindsofallThoseGonetoBliss,past,present,andfuture,Thenaturalpurityofindeterminateconceptualthoughts,transcendentofrenunciation,Saffronyellow,holdingagarlandandabell.

To the rear, at the southern channel branch, Is Dhūpā, female

bodhisattvawhoseofferingsdelightThenosesofallThoseGonetoBliss,past,present,andfuture,Thenaturalpurityoffragrance,transcendentofrenunciation,Goldenyellowincolor,holdingsweet-smellingincenseandacenser.To the front, at the western channel branch, Is Gita, female

bodhisattvawhoseofferingsdelightTheearsofallThoseGonetoBliss,past, present, and future,The natural purity of sound, transcendent ofrenunciation,Marshmallowpink,andplayingalute.To the rear, at the western channel branch, Is Ālokā, female

bodhisattvawhoseofferingsdelightTheeyesofallThoseGonetoBliss,past, present, and future, The natural purity of future conceptualthoughts, transcendent of renunciation, Lotus pink, and holding aglowingbutterlamp.To the front, at the northern channel branch, Is Gandh, female

bodhisattva whose offerings delight The bodies of all Those Gone toBliss,past,present,andfuture,Thenaturalpurityofpresentconceptualthoughts,transcendentofrenunciation,Poppygreen,holdingaperfume-filledconch.To the rear, at the northern channel branch, Is Narti, female

bodhisattva whose offerings delightThe tongues of all Those Gone toBliss,past,present,andfuture,Thenaturalpurityoftaste,transcendentof renunciation, Marine green, holding a deliciously nutritious foodoffering:Inthechannelbranchattheeasterngateofone’sheartIsTrailokya-

Vijaya, male gatekeeper whose wrathful presence Guards againstobstacles at the eastern gate, The natural purity of eternalist views,transcendentofrenunciation,White,holdingacudgelandabell.

In the channel branch at the southern gate of one’s heart IsYamāntaka, male gatekeeper whose wrathful presenceGuards againstobstacles at the southern gate, The natural purity of nihilistic views,transcendentofrenunciation,Yellow,holdingaskull-clubandabell.In the channel branch at the western gate of one’s heart Is

Hayagrīvarāja, male gatekeeper whose wrathful presence Guardsagainst obstacles at thewestern gate,The natural purity of egotisticalviews, transcendent of renunciation,Red, holding an iron chain and abell.In the channel branch at the northern gate of one’s heart Is

Amṛtakuṇḍalin, male gatekeeper whose wrathful presence Guardsagainst obstacles at the northern gate, The natural purity ofsubstantialist views,4 transcendent of renunciation, Green, holding acrossedvajraandabell.Inthechannelbranchattheeasterngateofone’sheartIsVajraṅkuśā,

female gatekeeper whose immeasurable compassion Guides the sixclasses of beings away from their mundane realms,White, holding aniron hook that attracts, She embraces her wrathful consort in blissfulunion.Inthechannelbranchatthesoutherngateofone’sheartIsVajrapāśā,

femalegatekeeperwhoseimmeasurablelovingkindnessActsceaselesslyonbehalfofbeings,Yellow,holdinganoosethat lassoes,Sheembracesherwrathfulconsortinblissfulunion.In the channel branch at the western gate of one’s heart Is

Vajrasphoṭā, female gatekeeper whose immeasurable sympathetic joyEmbraceseachandevery livingbeing,Red,holdingan ironchain thatbinds,Sheembracesherwrathfulconsortinblissfulunion.

In the channel branch at the northern gate of one’s heart Is

Vajraghaṇṭā, female gatekeeper whose immeasurable equanimityTranscendsdiscriminationbetweenlivingbeings.Green, holding a bell that summons, She embraces her wrathful

consortinblissfulunion.

DYING

BODYANDMINDDISSOLVING

Modern science tells us that all material phenomena pass to and fro betweenvisibleandinvisiblestates.Ourphysicalenvironment,initsultimatenature,isadynamicarrayofinvisibleparticleswhoseenergycontinuesthroughtime—onlythe form changes. Looking into our own minds we can also see that all ourthoughtsarisefromanineffable,formlessspaciousness—theyremainpresentinthemindforawhileandthenfadeaway,backintothatineffablestate.Weknowthereforefromourownexperiencethatthereisabasicpatternofemergenceanddissolutionthatiscommontobothanimateandinanimatephenomena.IntheBuddhistview,thisparallelpatternofemergenceanddissolution,which

wesee inboth themindandourphysicalenvironment, is tobeexpected.The

mindinitsultimatenatureisunderstoodtobeacombinationofawarenessandthe subtle energies on which awareness rides. Further, in their gross forms,certainof thesesubtleenergiesarerelatedto thequalitiesof thefiveelements:space, movement or energy, heat or light, moisture or liquidity, and finallysolidity. In turn, these five elemental properties are seen as the underlyingcomponents that constitute both our bodies and our physical environment.Hence, according to the Buddhist view, there is a continuum between theformless,thesubtlymanifest,andthephysical—acrossallphenomena.This appreciationof theunderlying continuity and interdependencebetween

subtle and gross states (both mental and physical) is a cornerstone of themeditationalsystemspresentedintheBuddhisttantras.Becausethearisinganddissolutionofourgrossstatesofconsciousnessisanaturalprocess—theyarisefromasubtlenonconceptualstateanddissolvebackintoasubtlenonconceptualstate—it is possible to induce and observe the arising and dissolution ofconceptual states inmeditation.Training in this process lies at the core of thehighermeditationalpractices.Initially,theprocessofthearisinganddissolutionofournormalconceptualstatesofmindisrehearsedinvisualization,but,asthemeditatormatures,heorshedevelopstheskilltoactuallycutofftheactivityofthe gross energies,which serve as a vehicle for our normal conceptual states.Further, since death is the state when all the gross levels of energy andconsciousnesshavedissolved,andonlythesubtleenergiesandconsciousnessesremain,itispossibleforanadvancedpractitionertomeditativelyinduceastatealmost identical to theactualexperienceofdeath.Herethemeditatorgains theability to enter into the direct experience of inner radiance, the ultimateunderlying nature ofmind, and also gains the ability to experience the subtleprocessesbywhichconceptualstatesreemergefromtheskylikespaciousnessofinnerradiance.Based in part on the insights gained from these meditative techniques, the

verses that follow describe the processes of the dissolution of the elementalproperties,whichsupportthebody,andthedissolutionofourconceptualstatesatthetimeofdeath.Atthetimeofmyfather’spassingaway,Ihadstudiedandreceivedteachings

onseveralof themajorTibetanBuddhist texts relating to theprocessofdyingand I was privileged to have witnessed the awesome dignity and calm withwhichaccomplishedlamasapproachthetimeoftheirowndeath.Myfatherwassomeone who had avoided thinking about death throughout his life. He hadalwaysbeenhealthyandashebecameill, inhislateseventies,hewouldoften

becomefrustratedandangrywiththoseclosesttohim.EventhoughIwasscaredby the thought of how fearful hemight nowbe, I knew that the last thing hewouldwanttohearwasmetalkingtohimaboutdying.Strangelythough,afewweeksbeforehisdeath,helookedatmeveryseriouslyandsaid:“Ihavedecidedtoretirenow.”Atthetime,Ithoughthewaslostinthememoriesofhisworkinglife as an artist, as he sometimes was. Yet I soon realized that from this dayonwardhewasunusuallycalmandacceptingofallthatwashappeningtohim.He had decided to let go and to be open to the processes thatwere engulfinghim.WheneverIwaswithhim,Itriedtobetender,open,andlighthearted.HealsonowhadaplayfulnessabouthimthatIhadrarelyseenevenwhenIwasachild.AsIsatwithhimoverthelastdaysofhislife,itwasarevelationtoseethegentlepoweroftheprocessesofdyingunfoldandtoseehisquietacceptanceof theunknownexperiences thatwereovertakinghim.Much tomy joy,whenthefinalmomentscame,notstrugglingwiththenaturalprocessthathadseizedhim,hepassedawaypeacefully.

Nowfollowsthepresentationofthesignsofextremelyneardeath:Thefivesensefacultiesdissolvesequentially,Andasasignof this imminentdemiseofthesensefaculties,Onewillbeunabletodigestfoodanddrink,andonemayvomit.Bodilywarmthwilldiminish,theneckwillnotsupportthehead,And

onewillfeelthattheheadissinkingdownward.Thenthefiveelementswilldissolveasfollows:

Theinternalearthelementcomprisesfleshandbone.Asanindicationofitsdissolutionintotheexternalearthelement,The

body will grow heavy, and its skin will sag toward the ground,

Whereupon,asaninternalsign,onewillfeelthatthebodyissinkingintotheearth.Becausetheenergyofearthwillhavedissolvedintowater,Onewillbe

incapableofsupportingone’sphysicalform.Bodilystrengthwillslipaway,andconsciousnesswillbecomeclouded.

Theinternalwaterelementcomprisesbloodandserum.As an indication of its dissolution into the external water element,

Salivaandnasalmucuswillbesecreted,Whilethethroatandthetonguewillbecomedry.Becausetheenergyofwaterwillhavedissolvedintofire,Thewarmth

of the body will slip away, And consciousness will oscillate betweenclarityanddullness.Theinternalfireelementcompriseswarmth.Asan indicationof its dissolution into the external fire element,The

eyeswillrollupward,andonewillnolongerrecognizepeople.Becausetheenergyof firewillhavedissolvedintowind,Thewarmth

ofthebodywillrecede.Theinternalwindelementcomprisesbreath.Asanindicationofitsdissolutionintotheexternalwindelement,The

breathwillbecomewheezy,andthelimbswillquiver.Asaninternalindication,consciousnesswillbecometurbulent,While

miragelike flashingand fleetingvisionswillarise,Andconcurrentlyallliceandnitswillleavethebody.Then,thered“generativeessence”derivedfromone’smotherwillrise

upward,And thephenomenon called“redness”will occur,Wherein allappearancesaresuffusedbyredness.At that point, appearances will dissolve into the “subtle mental

consciousnessofincreasingredness,”And the forty patterns of conceptual thought that originate from

attachmentwillcease.Then, the white “generative essence” derived from one’s father will

fall downward, And the phenomenon called “whiteness” will occur,Whereinallappearancesaresuffusedbywhiteness.At that point, the“increasing redness”will dissolve into the“subtle

mindofattainment,”Andthethirty-threepatternsofconceptualthoughtthatoriginatefrom

aversionwillcease.During this process, each exhalation of breath will become

increasinglyprotracted,Whileallthebloodofthebodywillconvergeinthe“lifechannel,”5Andthenasingledropofbloodwillformattheheartcenter.Inthisway,thephenomenoncalled“blackness”willoccur,Engulfing

thesuffocatingmindinblackness,Andonewillexperiencethesensationoffallingintodarkness,asifintoanabyss.Atthatpoint,“attainment”willdissolveintothe“subtlemindofnear

attainment,”And the seven patterns of conceptual thought that originate from

delusionwillcease.During this process, the mouth will open, and the eyes will roll

upward,Exposingtheirpaleunderside.Externalappearanceswill fade,asduringthesettingof thesun,And

finally the sense faculties, memory, and perceptions will all cease,Whereupon,allexternalappearanceswillbeabsorbedintoblackness.Atthatpoint,theexhaledbreathwillextendfromthebodybyacubit,

Andallinternalappearanceswillalsocometoresembledarkness.Then,thebloodintheheartwillformtwodrops,Theheadwillstoop,

Andtheexhaledbreathwillextendfromthebodybyanarrow-length.Following this, the blood in the center of the heart will form three

drops,And,withHIKA-like gasps, the exhaled breathwill extend fromthebodybyadoublearm-span.Then, theexternalbreathwillcease,and,engulfedbyblackness,one

willbecomeunconscious.Then, thewhite and red“generative essences”willmeet together at

theheart,And,asthisoccurs,onewillswoonintoastateofblissful-ness.Thus, consciousness dissolves into inner radiance, Engendering the

experienceofthe“coemergentdelight.”At thispoint,awarenessdissolves intoactual reality,at thecenterof

theheart,likethemeetingofmotherandchild.It is at this time that the inner breathwill also cease,And the vital

energyandmindwillrestinthecentralchannel.At this moment, the inner radiance of the ground dawns upon all

sentient beings, And, in the case ofa few yogins who have achievedrealization, At this moment, the inner radiance of the path meets theinnerradianceoftheground,6Likeameetingofamotherandchild,Andthus,now,instantaneously,

in an ascending and core-penetrating manner, These yogins willactualize the uncreated Buddha-body of Reality, And through theBuddha-bodies of Perfect Resource and Emanation,They will performinestimableactionsforthesakeofallbeings.Thus, the three buddha-bodies will be spontaneously present, And

buddhahoodwillhavebeenattained.Becauseofthis,oneshouldunderstandthesignificanceofobtaininga

human body, And cherish the experiential cultivation of the profoundsacredteachings.For,eventhoughthegenuineinnerradianceofthegroundwillalways

arise at the moment of death, In the case of all beings who have notalreadyrealizedtheinnerradianceofthepath,Itwillnotberecognized.Thepastbirthsthatonehasassumedandleftbehindarecountlessand

infinite, And, although the inner radiance has indeed arisen an

indescribablenumberoftimes,Ithasbeenobscuredagainandagainbythe dense fog of coemergent ignorance,And thereby, one has come towanderendlesslythroughcyclicexistence.Thisiswhyitisimportanttoachievesuchasecurelevelofrealization

inthislife.

ENTERINGTHEHORIZONOFLIGHT

InTibetanBuddhistcultures,ourstateofmindatthemomentofdeathandour

reaction to the experiences that unfold after death are seen as determining thenature of our future existence. Thus,when a loved one dies, less emphasis isplacedonone’sownsorrowandfargreateremphasisisplacedonsupportingthelovedonewhoispassingthroughthisstateoftransition.AtthetimewhenSonamZangmo,mymother-in-law,passedaway,assoonas

thedoctor felt that themomentofherdeathwasapproaching,a revered lama,who livedclose to thefamily,was invited toattend.Agreatmasterarrivingatthehousewas itself a rareoccasion, andwhilemy father-in-lawstayedbyhiswife’sbedside,thesevenchildrenmadeallthepreparationsforthelama’svisit.The moment Lama Tseten arrived, his tenderness and calm pervaded thehousehold. The sense of peaceful purposefulness was so solid it was almosttangible.Straightaway,sittingnexttothebedofmymother-in-lawandholdingherinagentlegaze,LamaTsetencompletedthepreparatorypracticesandbeganto guide Sonam Zangmo through the various experiential states that she wasbeginning to enter. In the adjoining room, the attending monks were softlychantingtheprayersthataccompanytheguidance,andthroughoutthehousethewhole familyandrelativeswerebusypreparingofferings tobe laidouton thefamilyaltarandpreparingteaandfoodforthelamaandattendingmonks.Ashewhispered theguiding instructions tomymother-in-law,LamaTseten

entered into the states ofmeditation described in the guiding text, and in thisway he offered a support and anchor for her fragile concentration. Heencouragedher,inasoftmelodicvoice,toapproachthemomentofdeathwithamind filled with loving kindness and filled with the wish to abide, withoutdistraction, in theexperienceof thehorizonless radiance that shewasabout toenter. SeeingLamaTseten andmymother-in-law together, I felt an enormousadmirationforhim.Howwonderfulthathewasabletooffersuchcomfortatachallenging time such as this. His understanding of the experiences that mymother-in-lawwaspassingthrough,thegentlecertaintyinhisvoice,thepalpablecalmthatheradiated,liftedmeaswell,justinthefewglimpsedmomentsthatIsaw them together, to a restful, acceptingpeacefulness. I am sure Iwill neverforgetmymother-in-law’slovinggazeasshefalteringly,yetsotenderly,lookedup at LamaTseten from her pillow,with eyes filledwith appreciation for hispresencenexttoher,quietlyfearless—gazingwithunconditionallove,justasamothermightonthefacesofherownchildrenastheyslept.EvennowasIrememberthesemoments,Ifeeldeeplymovedandprivileged

tohavewitnessedthecaringforadyinglovedonewithinaculturewherethereissuchanestablishedandacceptedknowledgeofthedyingprocessandwhere

so much of the pain of separation is soothed by a quiet understanding and anatural sense of knowing how best to support a loved one as they leave thisworld.OurstillyoungWesternscientificknowledgeoftheinnerprocessesofdying

and themomentofdeath,althoughbeginning togrow, isstill largelybasedontheinsightsgainedfromrecentmedicalresearchintonear-deathexperiences.Insuchnear-death reports, a common initial experience is usually described as ameetingwithanall-pervading,glowingluminosity.Oftenthosewhohavebeenresuscitated from near-death states, at the time of entering into this radiantexpanse of light, also describe experiencing an extraordinary sense ofcompleteness and contentment and a sense of being enveloped by a lovingpresence. In theBuddhist view, themoment of death is themomentwhen themindreturnstoitsownnaturalstate.Allconceptualstatesaredissolved.Wearenolongerenthralledbythecomplex,conflictingmindscapecreatedbyourpastmentalhabits.Justasindeepmeditation,weexperiencetheactualnatureofourown pure awareness, an all-pervading sense of contentment, and the deeplypeacefulwarmthofboundlesscompassion.Asthetextsdescribe,itislikeasonor daughter returning to the arms of their mother after a long separation.ContemporaryTibetanmasters,whohavecommentedontheresearchintonear-death experiences, do caution that the reported accounts relate to experiencessurrounding the process of dying, close to the moment of death, and not ofcourse to the after-death state. Nonetheless, the reports do show remarkableparallelswiththedescriptionsofthemomentofdeathinTheTibetanBookoftheDeadandrelatedTibetanBuddhistliterature.Our text, which follows, comes from the most well-known chapter of The

TibetanBookof theDead, the“GreatLiberationbyHearing,”andsetsout theinstructions for the attending lama on the procedure for caring for the dyingpersonandtheguidancetobegivenatthemomentofdeath.

INTRODUCTIONTOINNERRADIANCEATTHETIMEOFDEATH

It is best if the root spiritual teacher fromwhom the dying person personallyreceivedguidancecanbepresent.Ifheorshecannotbepresent,thenaspiritualsiblingwith identical commitments should be called upon, or if none of thesecanbepresent,thenaspiritualfriendholdingthesamelineageshouldattend;orifnoneof theseat all canbepresent, someonewhoknowshow to readaloudwithcorrectpronunciationandcleardictionshouldrecitetheintroductionsmanytimes.Thereby, thedyingpersonwill remember thatwhichhad formerlybeenintroducedbyhisorherspiritual teacher,andimmediatelyafterward,beingsetface to face with the inner radiance of the ground, will undoubtedly attainliberation.Concerningthetimeformakingthisintroduction:afterrespirationhasceased,

the vital energy is absorbed into the channel of pristine cognition7 and theconsciousnessofthedeceasednaturallyarisesasanonconceptualinnerradiance.Later,thevitalenergywillbereversedandescapeintotherightandleftchannelsand,asa result, theappearancesof thesubsequent intermediatestateof realitywillarisesuddenly.Therefore, the introduction to inner radianceat the timeofdeathshouldbemadebeforethevitalenergyhasescapedintotherightandleftchannels.Generally, the length of time duringwhich the inner breath remainspresentwithinthecentralchannelisjustaboutthetimetakentoeatameal.As regards the actual mode of making this introduction, it is best if the

consciousness transference is effected at that moment when the respiration is

abouttocease.Ifitisnot,oneshouldsaythefollowingwords:OChildofBuddhaNature,(callthenameofthedyingperson),thetimehasnowcomeforyoutoseekapath.Assoonasyourrespirationceases,theluminosityknownas“theinnerradianceofthefirstintermediatestate,”whichyourspiritualteacher formerly introduced to you, will arise. Immediately your respirationceases,allphenomenawillbecomeemptyandutterlynaked likespace.At thesametime,anakedawarenesswillarise,notextraneoustoyourself,butradiant,empty, andwithout horizon or center.At thatmoment, you should personallyrecognizethisintrinsicnatureandrestinthestateofthatexperience.Itoowill

introduceittoyouatthattime.8

These words should be spoken audibly many times, impressing them on themindofthedyingpersonuntilrespirationceases.Then,whentherespirationisonthepointofceasing,oneshouldlaythedying

personontherightside,inthepostureofthelion,andtakethepulse.Oncethethrobbingofthetwocarotidarterieshasstopped,theyshouldbefirmlypressedat theirpressurepointson theneck.9Then thevitalenergy,havingentered thecentralchannel,cannotreverseandescapeanditwillcertainlyemergethroughthecrownfontanelle.10Theintroductionshouldcontinuetobemadeatthistime.This phase in the process of death is called “the inner radiance of reality

during the first intermediate state.” It is the unique and incontrovertibleenlightenedintentionoftheBuddha-bodyofReality,whicharisesinthemindsofalllivingbeings.Atthemomentofdeath,thiscoincideswiththeperiodwhenthevitalenergyisabsorbedintothecentralchannel,afterrespirationhasceasedandbeforetheceasingoftheinnerbreath.Ordinarypeopledescribethisstateas“lossofconsciousness.”Thedurationof thisexperienceof innerradianceisuncertain,for itdepends

onthehealthandcharacteristicsofthedyingperson’sphysicalconstitution,andon the degree of his or her proficiency in the practices related to the vitalenergiesandchannels.Forthosewhohaveconsiderablepracticalexperience,orthosewhohaveachievedstabilityinthepracticeofcalmabiding,orthosewhohavehealthyenergychannels,thisexperiencecanbeprolonged.11Instrivingtomakethisintroduction,therefore,oneshouldremindthedeceasedrepeatedlybygiving the instructionas aboveandbelow,until serous fluid emerges from theapertures of the sense organs. For those persons of great negativity and thoseclasses of beings with unhealthy channels, this phase lasts no longer than asinglesnappingofthefingers.Inothers,itmaylastforaslongasittakestoeatameal.However,asmoststrasandtantrasstatethattheperiodofunconsciousnessfollowingthemomentofdeathmaylastforthreeandahalfdays,generallyoneshould persevere for that length of time, in making this introduction to innerradiance.Asforthewayinwhichthisintroductionismade:ifcapable,thedyingperson

shouldfacilitatethisofhisorherownaccordbyprojectingaformerlycultivatedspiritualpractice into the intermediate state. If the individual isnot capableofthis, then a spiritual teacher, a student, or a spiritual siblingwhowas a closefriend should stay nearby and clearly remind the dying person of the signs ofdeathintheircorrectsequence,saying:Now,thesignofthedissolutionofearthintowaterispresent,ofwaterintofire,fire intowind,wind intoconsciousness ... andso forthas setdown in the textentitled“NaturalLiberationThroughRecognitionof theVisualIndicationsandSignsofDeath.”

Then,whenthesequenceofthesignsisalmostcomplete,theattendantshouldencourage the dying person to cultivate the following altruistic intention,beginningwiththewords:“OChildofBuddhaNature!”or,ifthedyingpersonisaspiritualteacher,theattendantshouldgentlysaythefollowingwordsintothe

ear:O Venerable One! I beg you not to be distracted from the cultivation of analtruisticintention!

Ifthedyingpersonisaspiritualsiblingoranyoneelse,theattendantshouldcall

tohimorherbynameandsaythefollowingwords:OChildofBuddhaNature,thatwhichiscalleddeathhasnowarrived.Thereforeyou should adopt an altruistic motivation and concentrate your thinking asfollows:“Ihavearrivedat thetimeofdeath,sonow,relyingontheprocessofdeath,Iwillsinglemindedlycultivateanaltruisticintention.Iwillmeditateonthe generation of loving kindness, compassion, and an altruistic intention toattainenlightenment.Forthebenefitofallsentientbeings,whoareaslimitlessasspace,Imustattainperfectbuddhahood.”Andinparticular,youshouldthink:“Atthismoment,forthesakeofallsentientbeings,Imustrecognizethetimeof

deathasthearisingofinnerradiance,theBuddha-bodyofReality,andwhileinthat state I must attain the supreme accomplishment of the Great Seal, andthereby act for the good of all sentient beings. If I do not achieve thisaccomplishment,then,recognizingtheintermediatestateasitis,IwillactualizethecoalescentBuddha-bodyoftheGreatSealduringtheintermediatestate,andthereby,manifestinginordertoinstructeachinaccordancewithhisorherneeds,Iwill act for thebenefit of all sentientbeings,whoare as limitless as space.”Withoutgivingup the focusoncultivatinganaltruistic intention, in theaboveway, recollect the meditative experiences that you formerly developed on thebasisoftheoralteachings.

Thosewordsshouldbeclearlyspoken,whileplacingthelipsclosetotheearofthe dying person. Without permitting the attention of the dying one to bedistracted even for an instant, the attendant should remind him or her of pastmeditativeexperiences.Then,whentherespirationhasceased,andthetwocarotidarterieshavebeen

firmly pressed, remind the dying person with the following words, if theindividual was a spiritual teacher or a spiritual friend greater than oneself:

Venerable One! The inner radiance of the ground is now arisen before you.Recognizeit,andconcentratedirectlyonitsexperientialcultivation.

For all others, one should introduce the inner radiance of the groundwith the

followingwords:OChildofBuddhaNature,(call thenameof theindividual), listen!Pure innerradiance, reality itself, is now arising before you. Recognize it! O Child ofBuddhaNature, this radiantessence that isnowyourconsciousawareness isa

brilliant emptiness. It is beyond substance, beyond characteristics, andbeyondcolor,completelyemptyofinherentexistenceinanyrespectwhatsoever.ThisisthefemalebuddhaSamantabhadrī,theessentialnatureofreality.Theessenceofyour own conscious awareness is emptiness. Yet this is not a vacuous ornihilistic emptiness; this, your very own conscious awareness, is unimpededlyradiant, brilliant, and vibrant. This conscious awareness is the male buddhaSamantabhadra. The utterly indivisible presence of these two—the essence ofyourownawareness,whichisempty,withoutinherentexistencewithrespecttoanysubstancewhatsoever;andyourownconsciousawareness,whichisvibrantand radiantly present-is theBuddha-body of Reality. This intrinsic awareness,manifest in a great mass of light, in which radiance and emptiness areindivisible,isthebuddhanatureofunchanginglight,beyondbirthordeath.Justtorecognizethisisenough!Ifyourecognizethisbrilliantessenceofyourownconscious awareness to be the buddha nature, then to gaze into intrinsicawarenessistoabideintheenlightenedintentionofallthebuddhas.

This introduction should be made three or seven times, with correctpronunciationandcleardiction.Accordingly,thedeceasedwillfirstrecollecttheteachingsastheyhadbeenformerlygivenbyhisorherteacher,andsecondbeintroduced to inner radiance as a naked natural awareness. And then, third,havingrecognizedthis,heorshewillattaintheBuddha-bodyofReality,beyondconjunctionordisjunction,andcertainlyachieve liberation.Recognitionof thefirstinnerradianceofthegroundtakesplaceinthisway.

LOSS

TRANSFORMINGBEREAVEMENTINTHEMIRROROFGUIDANCE

Even though it is nowmore than thirty years since I first read the followingchapterofTheTibetanBookoftheDead,Istillfindthismasterfultextapotent,continuingsourceofinspiration.

Presented here is a compelling metaphorical narrative illustrating theprocessesofourcognitivestateindeath,interlacedwithadviceonhowwemayinterpret and creatively address these experiences.Also presented is away ofconceiving of death, guidance on how to approach our own death withcomposure,andatransformingperspectiveonbereavement.Aswe read this chapter,wealsodiscover that the text reveals apenetrating

insightintothenatureofeachmomentofourpresentwakingstate.Here,at thecoreof thedescriptionof theafter-deathstate,weseeagain the

now familiar pattern of the mind’s natural dynamic—of moving from anonconceptual state, to a subtle dreamlike state, to a physical waking state—dramatically described as the journey from the moment of death, through adreamlikeintermediatestate,torebirth.Ifwewatchourmindsverycloselyinthepresentmoment,wecanseehow,

out of the nonconceptual pure awareness that underlies all our thoughts, thesenseofourownphysicalpresenceor“I-ness”arisesfirst.Instantly,ourmindsbecomeconditionedbyourownmentalhabitsandmemories,andthensuddenlyourentiresensoryandmentallandscapeisestablished,filledwithourmoment-by-momentexpectationsandemotions.Interestingly,wealsoseethissameprocess—anentiremindscapearisingfrom

apure,luminousawareness—inboththefollowingdescriptionoftheafter-deathstate,andinrecentmedicalaccountsofhowthenear-deathexperienceunfolds.As described in the previous chapter, thosewho have reported a near-death

experience commonly recount being enveloped by a clear, radiant luminosity,which, following theconsciousness leaving thebody, fills their fieldofvision.This stage is often described as being accompanied by a sense of timelessspaciousness, a feeling of completeness, and of being enveloped by a lovingpresence.Inthis“outofbody”stateanawarenessarisesofbeing“justamind”with a body that is insubstantial andweightless.Both in our text and in near-deathreports, thisdreamlikebodyisdescribedashaving theability toseeandhearclearly,asbeingabletotravelwhereveritwishes,andtopasseffortlesslythrough physical objects. Again, our text and the near-death reports bothdescribehowourexistenceinthissubtlebodydevelops.Followingaperiodofremaining aware of the place and the physical body we have left behind,graduallymemoriesofone’spastlifebegintodominateourexperienceand,asthisfloodofvividrecollectionsbuilds,itculminatesina“lifereview”inwhichtheconsequencesofouractionsinlifearerevealed.SogyalRinpoche,inhisTibetanBookofLivingandDying,discussesinsome

detailtheparallelsbetweenthenear-deathexperienceandthedescriptionoftheafter-deathstateinTheTibetanBookof theDead.Thesimilaritiesarestriking.Threeofthemaincharacteristicsoftheafter-deathstateandthenear-deathstatehave clear parallels: the meeting with a powerful luminosity, the arising in adreamlike body, and the consequent surge of memories culminating in a lifereview, which brings insight into the consequences of our actions during ourlives.Similarly,justasournormaldailypatternofawarenessmovesfromdeepsleep, passes through a dream state, and then emerges into a physicalwakingstate, we see in the near-death reports an underlying cyclical pattern of theindividual’s awarenessmoving from a radiant luminosity, to an “out of body”dreamlikeexperience,andthenreenteringthephysicalbody.Perhaps,though,oneofthemostchallengingaspectsofthedescriptionofthe

after-deathstateinTheTibetanBookoftheDeadistheideathatdeathholdsupanall-seeingmirror,“themirrorofpastactions,”tooureyes.Inthisdeep-seeingreflection, theconsequencesofallournegativeandpositiveactions in lifeareclearly seen and there is a weighing of our past actions in the light of theirconsequences.This“lifereview”process,whichparallelsthatdescribedinnear-death experiences, is metaphorically described in our text as the weighing ofwhite pebbles, representing our positive actions, against the weight of blackpebbles, representing our negative actions. The poet Heathcote Williams hascomeupwithawonderfulphrase that elegantly illustrates thisprocess: “deathdevelopslife’sphotographs.”Thisisahardconcepttoembrace—becauseinourdaily life we usually remain somewhat oblivious to the consequences of ouractions.Butevenhere,thereisaparallelwithournormalday-to-dayexperience,because if we look at ourminds closely, we can see that as a new cluster ofthoughts and emotions comes into our mind, we do experience a sense of“conscience” that modulates our array of often conflicting thoughts andemotions. Before we speak or act, we usually weigh divergent thoughts andemotions before we decide on what we will say or do next. This process, inwhichwe judgeourown thoughtsandemotionsandon thebasisofwhichwethenallowourselvestobepropelledintoournextmentalstateoract,isakindof“innerorself-judgment”anditisanormalprocessofthemind.Indeath,ofcourse,thisprocessof“lifereview”and“innerjudgment”isvast

—becauseitissaidtoencompassourowninnermostinsightintotheentiretyofour life’s experience. In our text, this process of the mind developing anexpandedawarenessofallouractionsandtheirconsequencesismetaphoricallydescribed as our being devoured byYama, theBuddhist “Lord ofDeath,” the

embodimentoftheforcesofimpermanenceandtheinexorablelawsofcauseandeffect. Being devoured then leads to the experience of one’s dreamlike bodybeingrepeatedlycutintopieces,spontaneouslyrevived,andthencutintopiecesagainandagain.CarlJung,inhispsychologicalcommentaryonthe1927partialtranslationofTheTibetanBookoftheDead,succinctlydescribesthisprocessasthe“disintegrationoftheenvelopeoftheself”andthe“abolishingofthenormalchecksimposedbytheconsciousmindandthegivingofunlimitedscopetotheplayoftheunconscious.”Thankfully though, as in life, this process of the mind being flooded by

usually suppressed or unconscious conflicting thoughts, emotions, andmemories, is followed by a natural coalescence, the arrival at a new innerbalance.Asourtextemphasizes, this isacrucialdeterminingstage.Justasweareabouttoenterachangedemotivestate, it isessential thatwerecognizethenatureofourownfundamentalreality:everythingweexperiencecomesthrough,andisdependenton,ourownmind.Ourexperiencefrommomenttomomentisthe result of our own mental and emotional habits; it is not coming fromanywhereelse.Atthiscrucialstage,theguidanceinourtextcomesbacktothesamethemeagainandagain.Ourexperience is theproductofourownmentalconstructs,itiswewhochoosehowweinterpretourownexperience,andwedothereforehaveanextraordinaryfreedomandopportunity.Wearenottrappedbyourownexperience—weareourownjailer,withthekeyinourhand.Whetherfrommoment tomomentwe enter into an emotive state, engulfed by elation,jealousy, pride, confusion, blankness, desire, craving, anger, hatred, or fear, isultimatelyourownchoice. Inour text, thesevarious statesaredepictedas thedifferingrealmsofexistenceintowhichwemaypassatbirth,but,asweknowfrom our own experience, these are also the stateswemay feel compelled toenterfrommomenttomomentinlife.BeforemyfatherpassedawayIfeltconfidentthatIcouldremainstrongand

beasourceofcomfortandsupportformymother.ItrulyhopedalsothatIcouldbepeaceful,centered,andstrongformyfatherandnotbecomelostinmyownsense of loss. Initially,while caught up in all the activity of preparing for thefuneral—speakingtoourrelatives,writingtheeulogy,anddesigningmyfather’ssmallgrave—Ifeltcalmandpurposeful.InthefirsteveningsandmorningsafterhisdeathIsatonmybedandtriedtoholdmyfatherinasenseofrestful,openspaciousness. I tried to letmyownmind settle into apeaceful,warmexpanseand to allow this to envelop my sense of nearness to my father. Yet to mysurprise, my feelings of loss soon manifested far more physically than I had

expected.Thephysical sensationbeganwitha feelingofnumbnesson the leftsideofthebackofmyhead.Then,asifleakingfromthisstrangelyfeelingless,cold,andemptyspace,anall-pervadingsenseofmeaninglessness,averydeepsadness,begantofloodthroughmybodyandmind.ItrulywishedthatIcouldeasethesedeepfeelingsofseparationandfocusmymindonbeingasupportformyfather.Intellectually,Iknewthatmyownfeelingswerebeingdrivenbymyownattachments,stirredandmadepowerfulbyconstantlybeingthrownintosomanypoignantmemoriesofbeingwithmyfathersincechildhood.Iknewthatmy own fears of being alone, of being unable to find fulfillment in life,weremademorepiercingbythemenacingunfamiliarityoflosingalovedone.Ialsoknew that I had tomove throughmyown self-concern and to concentratemymotivationonhelpingmyfatherandmother.EachdayIwouldreadthepreviouschapterandthechapterthatfollowsand,holdingmyfatherinmythoughts,trytointerpretforhimthepassagesIfeltwouldgivehimthegreatestsupport.Inmyown fragile state, having been freshly born into this altered realm ofbereavement, everyaspectof the text tookonan immediacyofmeaning.As Irode onwaves of poignantmemories and felt cast to and fro, in just seconds,betweensweetnessanddespair,thetextspokedirectlytomelikeanempatheticfriend. Finding the soft ground of the space betweenmywhirling thoughts, asenseofeaseandpurposebegantoreturn.Weallknowtheamazinglysimplejoythatweexperiencewhenwecanhelp

anotherperson—even if it is just in a smallwayandeven ifwearehelpingastranger.Theinstincttohelpothersisoneofthedeepestofhumanpropensitiesand thesenseof fulfillment thatwefeelonhelpinganother isoneof themostupliftingandenduring.Finding this“sweet spot”ofcompassionat the timeofloss can be deeply powerful. When a loved one dies, simply turning ouremphasistowardsupportingthelovedonewhohaspassedawaycan,initself,bethegreatestsolaceofall.The chapter that follows comes from the final section of “The Great

LiberationbyHearing.”InmanyTibetanBuddhisthouseholdsitisread,togetherwiththepreviouschapter,foraperiodofuptoforty-ninedaysfromthetimeofdeathandthemomentofbereavement.

CHARACTERISTICSOFTHEAFTER-DEATHSTATE

O Child of Buddha Nature, when your mind and body separate, the pureluminous apparitions of reality itself will arise: subtle and clear, radiant anddazzling,naturallybrightandawesome,shimmeringlikeamirageonaplaininsummer.Donot fear them!Donotbe terrified!Donotbeawed!Theyare thenaturalluminositiesofyourownactualreality.Thereforerecognizethemastheyare!Fromwithintheselights, thenaturalsoundofrealitywillresound,clearand

thunderous,reverberatinglikeathousandsimultaneouspealsofthunder.Thisisthe natural sound of your own actual reality. So, do not be afraid!Do not beterrified! Do not be awed! The body that you now have is called “a mentalbody,”itistheproductofsubtlepropensitiesandnotasolidcorporealbodyoffleshandblood.This“body”isdescribedinthetantras:Havingthebodilyformofone’spastandemergentexistences,Completewith

allsensefaculties,andthepowerofunobstructedmovement.Endowedwithmiraculousabilitiesderivedfrompastactions,Visibletothose

similarinkindandthroughpureclairvoyance.Here,“pastandemergent”meansthatyourpresentbody,whichisaproductofyourpasthabitualtendencies,willresembleabodyoffleshandblood,but,likeabody of the auspicious aeon, itwill also be radiant and possess certain of themajor and minor marks. Since this state is an apparitional experience of themental body, it is called “the mental body of apparitional experience in theintermediatestate.”Atthistime,ifyouaretobebornasagod,youwillcometoexperience the apparitional field of the realm of the gods. Depending onwhicheverof the realmsyouare to takebirth in,whether thatof theantigods,

humans,animals,anguishedspirits,orhellbeings,youwillcometoexperienceitsparticularapparitionalfield.Therefore,“past”meansthatforthreeandahalfdays youwill possess the bodily form that is a product of your past habitualtendencies and existences. And “emergent”means that, after three and a halfdays,theapparitionalfieldofthenextrealmintowhichyouaretobebornwillemerge.Hencetheexpression,“pastandemergent”existences.Whatever apparitional fields emerge at this time,donotbedrawnby them!

Donotbecomeattachedtothem!Donotclingtothem!Ifyouclingtothemandbecomeattached,youwillcontinuetoroamamongthesixclassesofbeingsandbeturningtowardsuffering.Although,untilyesterday,theintermediatestateofreality arosewithin you, you did not recognize it. As a result you have beencompelled to wander here. Now, just as was formerly introduced by yourspiritualteacher,ifyouareabletocultivate,undistractedly,arecognitionoftheessentialnatureofreality,ifyoucanrestandabidewithoutgraspingandwithoutactivity, directly, in the unwavering, naked awareness that is radiance andemptinessconjoined,youcanattain liberationandavoidwanderingyet furthertowardthewombentrances.Ifyouarenotabletoachievethisrecognition,thenvisualizeyourmeditationaldeity,whicheveritmaybe,oryourspiritualteacher,as being seated on the crown of your head and be intensely and ferventlydevoted.Thisismostimportant.Againandagain,donotbedistracted.

If thedeceaseddoes indeedrecognize thisessentialnatureof reality,heorshewillattainliberationandavoidroamingfurtheramongthesixclassesofbeings.But,onaccountofnegativepastactions,recognitionisnoteasytoachieve,andtherefore one should reiterate the introduction in the following words:

OChild of BuddhaNature, listen carefully yet again! The phrase, “Completewithallsensefaculties,andthepowerofunobstructedmovement”meansthat,eventhoughyoumayhavebeenblind,deaf,orlamewhileyouwerealive,now,in the intermediate state, your eyes see forms, your ears hear sounds, and allyour sense faculties are faultless, clear, and complete. Hence the tantra says,“Completewith all sense faculties.” Recognize this sensory clarity, for it is asignthatyouhavediedandarewanderingintheintermediatestate.Remember

thisoral instruction!OChildofBuddhaNature,“unobstructed”meansthatthebodywhichyounowhave isamentalbody.Yourawareness isnowseparatedfrom its physical support. Therefore, this is not a body of solid form.Accordingly, you now have the ability tomove unobstructedly; penetrating tothe core of all forms, you can pass through Mount Sumeru and throughdwellings, the earth, stones, boulders, andmountains. Indeed, other than yourmother’swombandthe“indestructibleseat,”12youcanpassbackandfortheventhroughMountSumeruitself.Remembertheadviceofyourspiritualteacher—for this ability is a sign that you are wandering in the intermediate state ofrebirth.RecognizethisandpraytothemeditationaldeityMahākāruṇika.O Child of Buddha Nature, the phrase “endowed with miraculous abilities

derived from past actions” does not mean that you necessarily possess anyenlightenedattributes,oranymiraculousabilityinmeditativestability,but thatyou have amiraculous ability that results from your past actions and accordswith your past actions. Consequently, you will have the ability to circumambulateMountSumeruandthefourcontinentsinaninstant.Merelyinthetimeittakestowithdraworholdoutanarm,youcantravelinstantlyanywhereyouwish,justbythinkingofyourdesireddestination.Donotbefascinatedbythesediverseandhaphazardmiraculousabilities.Donot indulge in them.Ofall thethings you have the ability to recall, there is not one that you cannot makemanifest. You have the ability now to manifest any aspect of your past,unimpededly.Thereforerecognizethisandpraytoyourspiritualteacher.OChildofBuddhaNature,asforthephrase“visibletothosesimilarinkind

and through pure clairvoyance,” thewords “similar in kind”mean that in theintermediate state those of a similar kind of birth will come to perceive oneanother.Thus,inthecaseofthose“similarinkind”whoaretobebornasgods,thegodstobeperceiveoneanother.Similarly,thosethatare“similarinkind”toany of the six classes of beings will come to perceive one another. Do notbecomeattachedatthesightofthesebeings!MeditateonthemeditationaldeityMahākāruṇika.Thewords“visiblethroughpureclairvoyance”donotrefertotheclairvoyancethatresultsfromthemeritoriousqualitiesofthegodsandsoforth,but they do refer to the pure clairvoyance with which those of genuinemeditativeconcentrationperceive.However, this isnotaclairvoyance thatcanperceive the beings of the intermediate state at all times. If you are intent onseeing beings of like nature in this intermediate state, then they will beperceived.Ifyouarenotsointent,theywillnotbeperceived.Thisclairvoyancewilldissolveassoonasyourconcentrationisdistracted.

OChild ofBuddhaNature,with a body having qualities such as these justdescribed,youwillonceagainseeyourhomelandandyourrelatives,asifinadream.Yeteven thoughyoucallout toyourrelatives, theywillnot reply.Youwillseeyourfamilyandrelativescryingandrealize:“Iamdead.WhatshouldIdo now?” Thinking this, you will be overwhelmed by intense suffering—youwillfeellikeafishexpelledfromthewater,writhingonhotsand.Althoughyouwillsufferonrealizingthatyouaredead,thisisnothelpfultoyounow.Ifyouhaveaspiritual teacher,praytoyourspiritual teacher!PraytothemeditationaldeityMahākāruṇika!Althoughyouwillfeelattachedtoyourrelatives,thisisnothelpful to you now.Do not be attached! Pray toMahakrunika, and be free ofsuffering,awe,andfear.OChild ofBuddhaNature, your present awareness, freed from its physical

support, is being blown by the coursing vital energy of past actions.Choicelessly, riding thehorseofbreath, itdriftsdirectionless, likeafeatheronthewind.Toallthosewhoarecrying,youwillcallout:“Iamhere!Donotcry!”But they will not hear you. Yet again, you will realize “I am dead” andexperienceaveryprofounddespair.Donotbeabsorbedbythissuffering!Continuously, therewill be grayness, like autumn twilight,with neither day

nornight.Theintermediatestatesbetweendeathandbirthwilllastforoneweek,ortwo,orthree,orfour,orfive,orsix,orsevenweeks—uptoforty-ninedaysinall.Itissaidthatsufferingintheintermediatestateofrebirthwilllast,generallyspeaking,fortwenty-onedays.However,sincethedurationofthisstateisbasedonpastactions,aspecificnumberofdaysisnotcertain.OChildofBuddhaNature,atthistimethefierce,turbulent,utterlyunbearable

hurricaneofpastactionswillbeswirlingbehindyou,drivingyouon.Donotbeafraid! This is your own bewildered perception. Before you, there will be aterrifying,dense,andunfathomabledarkness,echoingwithcriesof“Strike!”and“Kill!”Donotbeafraid!Moreover,inthecaseofverynegativebeings,aswarmof carnivorous ogres will arise, executors of the unfailing law of cause andeffect, brandishing an array of weapons, and screaming out aggressively“Strike!”and“Kill!”Youwillimaginethatyouarebeingpursuedbyterrifyingwildanimals.Youwillimaginethatyouarebeingpursuedbyhordesofpeople,and thatyouare struggling through snow, through rain, throughblizzards, andthrough darkness. There will be the sound of mountains crumbling, of lakesflooding,offirespreading,andtheroaroffiercewindsspringingup.Terrified,youwilltrytofleewhereveryoucan,butyourpathaheadwillsuddenlybecutoffbythreeprecipices:onewhite,onered,andoneblack,allthreeawesomely

frightening;youwillfeelasifonthevergeoffalling.OChildofBuddhaNature,thesearenottrulyprecipices.Theyareaversion,

attachment, anddelusion, respectively.Knownow that this is the intermediatestateof rebirth, andcall to themeditationaldeityMahākrāuṇikabyname, andpray: “O LordMahākrāuṇika, Spiritual Teacher and Precious Jewel, save me(sayyourname)fromfallingintolowerexistences.”Praywithdeepcommitmentinthisway;donotforget!At this stage, in the case of those individuals who have gathered the

accumulationsofmerit andpristine cognition andhave sincerelypracticed theteachings, one will be welcomed by visions of abundant riches and one willexperiencemanifoldblissful andhappy states. In the caseof those individualswhoareindifferentordeluded,whohavebeenneithervirtuousnornegative,onewill experience neither pleasure nor pain, but only an apathetic delusion.Whichever of these happens, O Child of BuddhaNature, whatever objects ofdesireorblissfulorhappystatesappearbeforeyou,donotbeattachedtothem.Donotclingtothem!Befreefromattachmentandclingingandmentallyofferthese experiences to your spiritual teacher and to the Three Precious Jewels.Particularly, if these visions are of indifference, devoid of happiness or pain,abideintheexperienceoftheGreatSeal,whereawarenessisnaturallypresent,withoutmeditationandwithoutdistraction.Thisisveryimportant.OChildofBuddhaNature,at this timeyouwill try to findshelter fromthe

hurricaneofpastactionsbelowbridges,inmansions,intemplesorgrasshuts,orbeside stūpas and so forth, but this shelterwill bemomentary, itwill not last.Yourawareness,nowseparatedfromyourbody,willnotrestandyouwill feelreckless,angry,andafraid.Yourconsciousnesswillbefaltering,superficial,andnebulous. Again youwill realize: “Alas! I am dead, what should I do now?”Reflectingonthis,yourconsciousnesswillgrowsad,yourheartwillbechilled,andyouwillfeelintenseandboundlessmisery.Yourmindisbeingcompelledtomoveon,withoutsettlinginoneplace.Donotindulgeinallkindsofmemories!Letyourawarenessrestinanundistractedstate!Thetimewillcomewhenyouwillrealizethatyouhavenofood,exceptthat

whichhasbeendedicated toyou.As for companionship, here, similarly, therewill be no certainty. These are both indications that the mental body iswanderingintheintermediatestateofrebirth.Yourpresentfeelingsofhappinessandsorrowarenowdrivenbyyourpastactions.Onceagain,seeingyourhomeland,circleoffriends,relatives,andevenyour

owncorpse,youwillrealize:“Iamdead!WhatshouldIdonow?”Youwillfeel

deeplysaddenedbyyourexistenceinamentalbodyandwish,“OthatImightobtain a physical body!”Consequently, youwill experience roaming here andthereinsearchofabody.Youmightevenattempt,manytimes,toreenteryourownbody,butalongtimehasalreadyelapsedinthepreviousintermediatestateofreality.Inwinteryourbodywillhavefrozen,insummeritwillhavedecayed.Alternatively,yourrelativeswillhavecrematedit,burieditinagrave,orofferedit to thebirds andwild animals.Not finding awayback,youwill feel utterlydistressed,andyouwillcertainlyfeelyourselftryingtosqueezeintothecrevicesbetweenstonesandrocks.Tormentssuchasthesewillenfoldyou.Thisbeingtheintermediate state of rebirth, so long as you search for a body you willexperiencenothingbutsuffering.Thereforegiveupyourclingingtoabodyandrestinastateofnonactivity,undistractedly.

BALANCINGLIGHTANDDARK

Liberation can be obtained in the intermediate state as a result of the aboveintroduction.However, even though this introduction is given, due to negativepast actions, recognition may not occur. So again, you should call to the

deceasedbynameandsaythefollowingwords:OChildofBuddhaNature,(calltothedeceasedbyname),listentome.Itisduetoyourownpastactionsthatyouarenowsufferinginthisway.Nooneelseisresponsible—thisissolelytheresultofyourownpastactions.PrayardentlynowtotheThreePreciousJewels.Theywillprotectyou.Ifyoudonotprayintenselynow,especiallyifyoudonotknowhowtomeditateontheGreatSeal,orifyoucannotmeditateonameditationaldeity,the“innategoodconscience”withinyouwillnowgathertogetherallyourvirtuousactions,countingthemoutwithwhitepebbles,andthe“innatebadconscience”withinyouwillgathertogetherallyournonvirtuousactions,countingthemoutwithblackpebbles.Atthismomentyouwilltremblewithextremefear,awe,andterror.Youwilltelllies,saying,“Ihavenotcommittednonvirtuousactions!”Butatthis,Yamawillsay:“Ishallconsultthemirror of past actions.” In themirror of past actions, all your virtues andnonvirtueswillbereflectedvividlyandprecisely.Yourattemptsatdeceitwillbeofnouse.Tyingaropearoundyourneck,Yamawilldragyouforward.Hewillseveryourheadattheneck,extractyourheart,pulloutyourentrails,lickyour

brains,drinkyourblood,eatyourflesh,andsuckyourbones.Despitethis,youwill not die. Even as your body is repeatedly cut into pieces, it will becontinuouslyrevived.Experiencingbeingcutintopiecesinthisway,timeaftertime, will cause enormous suffering. From the moment the counting of thepebblesbegins,donotbeafraid!Donotbeterrified!Donotlie,anddonotbeafraidofYama.Thebodyyounowhaveisamentalbody;therefore,eventhoughyouexperiencebeingslainandcutintopieces,youcannotdie.Recognizenowthat, inreality,youneedhavenofear,because, in truth,yourbodyisanaturalformof emptiness.The acolytes ofYama are also, in reality, natural forms ofemptiness—these are your own bewildered perceptions.Your body, formed ofmental propensities, is a natural form of emptiness. Emptiness cannot harmemptiness. Signlessness cannot harm signlessness. Outside, and distinct fromyour own bewildering perceptions, Yama, gods, malevolent forces, the bull-headedRaksa,andsoon,donotsubstantiallyexist.Recognizethis!Recognize,now, that this is the intermediate state! Place your mind in the meditativestabilityoftheGreatSeal!Ifyoudonotknowhowtomeditate,directlyexaminethe essence of thatwhich is producing your fear and terror. This essence is astark emptiness, completely without inherent existence in any respectwhatsoever! This stark emptiness is the Buddha-body of Reality. Yet, thisemptiness is not avacuousornihilistic emptiness.The essential natureof thisemptinessisanawesome,direct,andradiantawareness,whichistheenlightenedintention of the Buddha-body of Perfect Resource. Indeed, emptiness andradiancearenot separate: theessentialnatureofemptiness is radianceand theessentialnatureofradianceisemptiness.Thisindivisible,naked,unclouded,andexposedawareness,presentasitisrightnowinanaturaluncontrivedstate,istheBuddha-bodyofEssentiality.Furthermore, thenaturalexpressivepowerof thisBuddha-bodyofEssentiality is thecompassionateBuddha-bodyofEmanation,whichariseseverywherewithoutobstruction.OChild of BuddhaNature, listen tome now, and do not be distracted. By

merelyrecognizingtheessentialnatureofyourexperienceintheaboveway,youwillattainperfectbuddhahood,endowedwiththesefourbuddha-bodies.Donotbedistracted!Thedivisionbetweenbuddhasandsentientbeings isdeterminedbythisrecognition.Ifyouaredistractedatthiscriticalmoment,theopportunityto escape from the swamp of suffering will be lost. It is said of this verymoment:Inaninstant,penetratinganalysisismade.Inaninstant,perfectbuddhahoodisattained.

Until yesterday, because youwere distracted, even though somany aspects ofthe intermediate states have arisen, you did not attain recognition. Up to thistime,youhaveexperiencedsomuchfearandterror.Now,ifyoucontinuetobedistracted,thelifelineofcompassion,suspendedtoyou,willbecutoffandyouwillmoveontoaplacewherethereisnoimmediateprospectofliberation.Sobecareful.

Through this introduction, even though thedeceasedmayhave failed to attainrecognition previously, he or she will be able to do so at this stage andconsequentlyattainliberation.If,however,thedeceasedisalayperson,whodoesnotknowhowtomeditate,

youshouldsaythefollowingwords:OChildofBuddhaNature,ifyoudoknowhowtomeditateyoushouldcalltomind the Buddha, the sacred teachings, the sublime assembly of monks andnuns,andthemeditationaldeityMahākrāunikaandpraytothem.MeditateonallthefearfulandterrifyingappearancesasbeingformsofMahākāruṇika,oryourmeditationaldeity.Rememberyourspiritualteacherandrememberthenamethatyou received during empowerment ceremonies in the human world. Say thisnametoYamaDharmarajaanddonotbeafraidofhim.Know,now,thatevenifyouwere to plunge down over the precipices, youwould not be harmed. So,abandonyourfearandyourterror.

Even though liberation may not have been achieved previously, if the aboveintroductionisaccepted,thedeceasedwillattainliberationatthisjuncture.Yetsincethereisthepossibilitythatthedeceasedwillnotachieverecognition,

even though the introductionhasbeengiven, it isvery important topersevere.Therefore, once again, one should call to the deceased by name and say the

followingwords:OChildofBuddhaNature,yourpresentperceptionscan, likeacatapult, inan

instantcastyouintothemostawesomestates,eitherblissfulorfullofsuffering.Therefore, now, it is critical that your perceptions are not colored by eitherattachmentoraversion.Itmaybethatyouareabouttotakebirthinthehigherrealms,yetatthetime

whentheperceptionsofthehigherrealmsoccur,yourlivingrelatives,nowleftbehind,aresacrificingandofferingmanyanimalsonyourbehalf,dedicatingthisactivity to you, the deceased. Corrupted perceptions will thus arise andconsequentlyanintenseaversionmaywellupwithinyou,andthiswill formaconnectinglinktoabirthinthehellrealms.Therefore,whateveractivitiesoccurintheplacethatyouhaveleftbehind,meditateonlovingkindness,andensurethataversiondoesnotarise!Alternatively,yourmindmaygrowattachedtoyourwealthandpossessions,

now left behind, or else, knowing that yourwealth and possessions are beingenjoyedandownedbyothers,youmaybecomebothattachedtothoseworldlygoodsandalsohatefultowardthoseleftbehindwhoareusingyourpossessions.Asaresultof this,aconnectinglinkwillcertainlybeformedtoabirthamongthehellbeingsoramongtheanguishedspirits,eventhoughyoumayhavebeenatthepointofattainingbirthinoneofthehigherrealms.Howeverattachedyoumaybe to thewealthnow left behind,youdonothave the ability to enjoy it.Sinceitisabsolutelyofnousetoyou,abandonyourattachmentandyearningforthewealththatyouhaveleftbehind.Letitgo!Bedecisive!Regardlessofwhoisenjoyingyourwealth,donotbepossessive!Let it go!Cultivatedevotion, andimaginethatyouareofferingtheseworldlypossessionstoyourspiritualteacherandtotheThreePreciousJewels.Restinastatefreefromattachmentandfreefromclinging.Onceagain,evenwhentheKaṅkaṇīdhāraṇīincantationforthedeadisbeing

recitedforyouand the“Purificationof theLowerRealms” isbeingrecitedonyour behalf, youmayperceive,with your present subtle cognitive ability, thattheseritesarebeingperformedimpurelyanddistractedly,andthatthosewhoareperformingtheseritualsareimpureinboththeircommitmentsandvowsandarecarelessintheirconduct.Asaresult,youmayhavenoconfidenceinthem,youmay forma badopinionof them, andyoumaybecome fearfully andhorriblyawareof theirnegativepastactions,etc.,aswellasof their impurepracticeofthesacredteachingsandtherituals.Feelingthis,youwillexperiencetheutmostsadness,andthink:“Alas,theyhavebetrayedme!Theyhavetrulybetrayedme!”As a consequence of your profound disenchantment, instead of maintainingpurity of perception and feelings of respect, negative opinions and loss of

confidencewillarisewithinyou.Thus,theseperceptionsandfeelingswillformaconnectinglinkthatwillcertainlypropelyouintothelowerexistences,and,inthisway,yoursubtlecognitiveabilityandtheritualsrecitedonyourbehalfwillnothavebeenofbenefit,butratherofgreatharm.Howeverimpuremaybethepracticeofthesacredteachingsbyyourfriends

now left behind, youmustmaintain respect and purity of perception from thedepthsofyourheart.Thinktoyourself:“Myownperceptionissopolluted!Howcould the speech of the buddhas be impure! These impure perspectives havearisen as a consequenceofmyown impure perception, andwill appear tomejustastheflawsonmyfacewillbereflectedinamirror.Asfortheseindividualsperforming the rituals, in reality their bodies are the sublime community ofmonksandnuns,theirspeechisthegenuinesacredteaching,andtheirmindsarethe essence of the buddhas. Therefore, I take refuge in them.” Thinking thus,whatever activities occur in the place that you have left behind, they willcertainlybebeneficialtoyou.Itisextremelyimportanttomaintainthispurityofperception.Donotforgetthis!Even if you are about to be born into the lower existences, if youmaintain

purity of perception, and you perceive the relatives that you have left behindpracticing the virtuous teachings, unstained by negativity, and you see yourspiritual teachers andmasters purely practicing the ritualswith virtuous body,speech, and mind, you will feel great joy. Simply through this experience ofgreatjoy,eventhoughyouwereabouttofallintolowerexistences,thisjoywillform a connecting link, whichwill certainly turn you back toward the higherrealms. Since there is such manifold benefit, do not now lapse into impureperception.Itisextremelyimportanttomaintainpurityofperceptionandtobeunbiasedlydevoted.So,becareful!O Child of Buddha Nature, in short, since your awareness during this

intermediate state lacks any material support, it is light and volatile, andtherefore, whatever virtuous or nonvirtuous perceptions arise, these are verypowerful.Donotbeabsorbedbynonvirtuousthoughts!Calltomindthevirtuouspracticesofyourpast!Even ifyoudidnotengage invirtuouspracticesduringyour life, maintain purity of perception and deep devotion! Pray to yourmeditationaldeityortoMahākārāuṇika,andwithapowerfullongingrepeatthefollowingaspirationalprayer:Nowwhen I roamalone, separated from loved ones,Andmyriad images of

emptiness arise, naturally manifesting,May the buddhas quickly release thepower of their compassion,And may the fear of the awesome and terrifying

intermediatestatebeannulled.When I experience suffering, as the result of negativepastactions,Maythe

meditational deity Mahākrāunika dispel all such misery, And as the naturalsoundofrealityreverberateslikeathousandpealsofthunder,MayallsoundsbetransformedintotheresonanceoftheSixSyllables.WhenIamdrivenonbypastactions,unabletofindarefuge,MaytheGreat

Compassionate One, Mahākāruṇika, protect me, And as I experience thesufferingofhabitualtendenciesandpastactions,Maythemeditativestabilitiesofinnerradianceandblissnaturallyarise.Saythisaspirationalprayerwithardentlonging;itwillcertainlyleadyouontothepath.Beabsolutelycertainthatthisaspirationalprayerwillnotdeceiveyou.Thisismostimportant!

Throughthesewords,thedeceasedwillregainhisorherfocus,andrecognitionwilloccur.Then,liberationwillbeattained.

MOVINGTOWARDANEWBIRTH

Even though this introduction may have been given many times, due to thepotencyofstrongnegativepastactions, recognitionmaybedifficult. It isverybeneficial, therefore, to repeat the introduction now, many times. Again,therefore,callingtothedeceasedbyname,youshouldsaythefollowingwords

atleastthreetimes:OChildofBuddhaNature, ifyouhavenot takentoheart the introductionthat

hasgonebefore, fromnowon thebodyofyourpast lifewillgrowmore faintand the body of your next life will grow more vivid. At this, you will bedismayed,andyouwillthink:“Iamexperiencingsuchmisery!NowIwilllookfor whatever kind of body I can find.” Thinking in this way, you will movehaphazardlyandrandomlytowardwhatevermightappearandconsequentlythesixlightsindicativeofthesixrealmsoflivingbeingswilldawn;and,accordingtoyourpast actions, the light of the realm intowhichyou are tobebornwillshine the most of all. O Child of Buddha Nature, listen! What are these sixlights,youmayask?Adullwhitelightindicativeoftherealmofthegodswillarise.Adull red light indicativeof the realmof theantigodswill arise.Adullbluelightindicativeofthehumanrealmwillarise.Adullgreenlightindicativeoftheanimalrealmwillarise.Adullyellowlightindicativeoftherealmoftheanguishedspiritswillarise,andadullsmokylightindicativeoftherealmofthehellbeingswillarise.Thesesixlightswillemerge.Andatthistime,yourpresentbodywill takeon the color of the light of the realm intowhichyou are tobeborn.OChildofBuddhaNature,atthisjuncture,theessentialpointsoftheoralinstructionsareextremelyimportant.MeditatenowonthelightthatdawnsasbeingMahākāruṇika!Meditateonthe

thoughtthatwhenthelightdawns,itisMahākāruṇika.Thisisthemostprofoundcrucial point. It is extremely important, because this oral instruction obstructsbirth.Alternatively,youshouldmeditateforalongtimeonyourmeditationaldeity,

whicheveritmaybe.Meditateonthedeityappearinglikeanillusion,completelyfreefrominherentexistence.Thisiscalledthepracticeofthe“pureillusion-likebody.” Accordingly, dissolve the form of the meditational deity from theextremitiesinwarduntilitdisappearscompletely,andabideintheresultantstateof emptiness and radiance,where nothing at all substantially exists andwherethereisnosubjectiveapprehension.Meditateyetagainonthemeditationaldeity.Meditateagainontheinnerradiance.Meditatealternatelyinthisway,and,afterthis,dissolveyourawarenessitselffromtheextremities inward, intoemptinessand radiance. Wherever there is space there is awareness. Wherever there isawarenessthereistheBuddha-bodyofReality.Abidenakedly,therefore,inthestate of the unimpeded Buddha-body of Reality, free from conceptualelaboration.Abidinginthisstate,birthwillbeobstructedandbuddhahoodwillbeattained.

Yet those unfamiliar withmeditative experience and those veryweak in theirpracticewillnotbeabletounderstandandapplytheaboveintroductions.Onceagain, overcome by confusion, they will wander toward the womb entrances.Thus, the teachings that obstruct the womb entrances become of greatimportanceandyoushould,onceagain,calltothedeceasedbynameandsaythe

followingwords:OChildofBuddhaNature,ifyouhavenotattainedrecognitionasaresultoftheintroductions that have gone before, then, based on the potency of your pastactions, the perception will arise that you are moving upward, or movinghorizontally, or moving downward. As this occurs, you should meditate onMahākāruṇikaRememberthis!Yetagain,asdescribedbefore, theexperiencewillariseofbeingpursuedby

whirlwinds,blizzards,hail,orfog,andacrowdofpeople,andyouwillbetryingtoescape.Thosewhoare lackinginmeritwillexperiencethat theyarefleeingtowardaplaceofsuffering.Thosewithmeritwillexperiencearrivingataplaceof happiness. O Child of Buddha Nature, now, at this point, the signs of theenvironment intowhichyouare tobeborn,ononeamongthefourcontinents,willarise.Specificallyforthismoment,therearemanyprofoundessentialpointsof oral instruction. Therefore listen, now, without distraction. Even though,previously, youhavenot taken toheart the essential instructions introduced toyou, you can do so now, for even those whose practice is very weak canunderstandandapplyoneofthefollowingessentialinstructions.Solisten,now,withoutdistraction.Atthisstage,itisextremelyimportantthatyoucarefullyemploythemethods

forobstructingthewombentrances.Principally, thereare twosuchmethodsofobstruction.Theseare:first,themethodthatobstructsthepersonwhoistoenterthewomband,second,themethodsthatobstructthewombthatistobeentered.

Theoral teaching for themethod that obstructs thepersonwho is to enter the

wombisasfollows:OChildofBuddhaNature,(calltothedeceasedbyname),visualizenowyourmeditationaldeity,whicheveritmaybe,withvibrancy.Meditateonthedeityasvividlyapparent,yetcompletelylackingininherentexistence,likethereflectionof the moon in water. If you do not have a specific meditational deity, thenvisualize the LordMahākāruṇika, again with great vibrancy. Then, gradually,dissolvetheimageofthemeditationaldeityfromtheextremitiesinward,untilitdisappearscompletelyandthenmeditateontheresultantunionofinnerradianceand emptiness, which is utterly free from any objective referent. This is theprofoundessentialpoint.Meditate in thisway, for it is said thatby thismeansentryintoawombwillbeaverted.

Should even this introduction not cause obstruction and should the deceasedcontinue to draw closer to the act of entering a womb, there are also theprofound oral instructions that obstruct the womb entrances. These are as

follows:OChildofBuddhaNature,listencarefully!Intherecitationofthe“RootVersesof the Six Intermediate States,” the following lines are spoken. Repeat these,now,afterme:Alas, nowas the intermediate state of rebirth arises beforeme, Imust with

one-pointed intention concentrate my mind, And resolutely connect with theresidualpotencyofmyvirtuouspastactions.Imustobstructthewombentrancesandcalltomindthemethodsofreversal.Thisisthetimewhenperseveranceandpurityofperceptionareimperative.Imustgiveupalljealousyandmeditateonmyspiritualteacherwithconsort.

It is extremely important to clearly repeat these verses aloud, to arouse yourmemories of past virtues, to meditate on this prayer, and to experientiallycultivateitsmeaning.Themeaningoftheseversesisasfollows:theline“nowasthe intermediate state of rebirth arises before me” explains that you are nowroamingintheintermediatestateofrebirth.Asanindicationofthis,ifyoulookinto water, you will not see your reflection. Your body does not even cast ashadow. These are both signs that you do not have a solid body of flesh and

blood,butthatyouareroaming,withasubtlementalbody,intheintermediatestateofrebirth.Now,therefore,you“mustwithone-pointedintentionconcentrateyourmind,”

undistractedly.Atthismoment,thissingularityofintentionisbyitselfthemostimportant factor. It is like a horse being controlled by the use of a bridle.Whateveryour intention focusesupon, thiswill comeabout.Donot turnyourmindtonegativepastactions!Calltomind,now,yourconnectionsinthehumanworldwith thesacredteachingsandinstructions, remember theempowermentsandoraltransmissionspreviouslyreceived,rememberyourconnectionwiththis“Great Liberation by Hearing in the Intermediate States,” and so forth. It isextremely important that you “resolutely connectwith the residual potency ofyour virtuous past actions.” Do not forget! Do not be distracted! The presentmoment is the dividing line between progression and regression. The presentmomentisthetimewhen,bylapsingintolaziness,evenforaninstant,youwillexperience constant suffering. The present moment is the time when, byconcentrating with a singular intention, you will achieve constant happiness.Concentrateyourmindwithasingle-pointedintention.“Resolutelyconnectwiththeresidualpotencyofyourvirtuouspastactions.”Nowisthetimewhenyoumustobstructthewombentrances.Itissaidinthe

versesthatyou“mustobstructthewombentrancesandcalltomindthemethodsof reversal. This is the time when perseverance and purity of perception areimperative.”Youhavenowarrivedatthatstage.Yourprioritynowistoobstructthewombentrances.Therearefivemethodsthatwillbringaboutobstructionofthewombentrances,sokeepthemcarefullyinmind.OChildofBuddhaNature,at this stage, theperceptionwill ariseof amale

andafemaleengaginginsexualintercourse.Uponperceivingthis,donotenterbetweenthemaleandthefemale,butbemindfuland“meditateon”themaleandthe female as being your “spiritual teacher with consort.” Prostrate yourselfbeforethemandmakeofferings,projectingthesefromyourmind.Beintenselydevotedandrequestinstructionsfromyourspiritualteacherandconsort.Justbyintentlyfocusingyourthoughtinthisway,thewombentranceswillcertainlybeobstructed.Should the womb entrances not be successfully obstructed through this

methodandyouarenonethelessdrawnevernearer toentering thewomb, thenmeditate now on the spiritual teacher and consort as being your personalmeditationaldeities,whicheverthesemaybe,or, ifyoudonothaveapersonalmeditational deity, meditate on the spiritual teacher and consort as being

Mahākāruṇika and his consort. Again, make offerings, projecting these fromyourmindandgenerate the thoughtvery intently: “I request the attainmentofyour spiritual accomplishment!” Thereby, the womb entrances will beobstructed.Should even this not obstruct the womb entrances, and you are still drawn

evernearer toentering thewomb, the thirdmethod,whichreversesattachmentandaversion,isnowtoberevealedtoyou.Therearefourmodesofbirth:birthfromanegg,birthfromawomb,supernormalbirth,andbirthfromwarmthandmoisture.Amongthese, thebirthfromaneggandbirthfromawombareverysimilar, in that inboth casesyouwill see themale and the female engaged insexualunion,asdescribedabove.If,basedoneitherattachmentoraversion,youenter awomb at this time, youwill be born as a horse, bird, dog, human, orwhateverisappropriate.Ifyouaretobebornasamale,youwillexperiencetheperceptionsofamale.Youwillfeelintenseaversiontowardthefatherandyouwillfeel jealousyandattachmenttowardthemother.Ifyouaretobebornasafemale, youwill experience the perceptions of a female.Youwill feel intenseenvyand jealousy toward themotherandyouwill feel intenseattachmentandaffection toward the father. This emotional arousal will cause you to enter awomb.Hereyouwill experience the“coemergentdelight,” in themidstof themeetingbetweenthespermandtheovum.Fromthatstateofblissyouwillfaintintounconsciousness,andastimepassestheembryowillcometomaturityinthewomb,movingthroughitsvariousstagesofdevelopment,thatis,theclottingofthe embryo, theoval elongationof the embryo, and so forthuntil, finally, youwillemergefromthewombandopenyoureyes.Now,youwillhaveturnedintoapuppy.Previouslyhavingbeenahumanbeing,youwillnowhavebecomeadog.So,consequently,youwillsufferinadogkennel,or,similarly,inapigsty,orananthill,orawormhole,orelseyoumaybebornasababybull,agoat,asheep, and so forth.There is nowayback.Youwill experience allmanner ofsufferings in a stateofgreat obscurity anddelusion.Through thisprocessyouwill continue to remain within the six classes of living beings, including therealms of the hell beings and the anguished spirits. You will be completelydrainedbyboundlesssufferings.Thereisnothingmoreawesomeorfrighteningthanthis!Ohdear!Thisistrulyterrifying!Ohdear,Ohdear,inthisway,thosewholacktheoralinstructionofagenuinespiritualteacherwill indeedfall intothe great abyss of cyclic existence and be tortured unbearably by continuoussufferings.Rather than this, listen tomywords!Understand this instructionofmine. Iwill reveal nowan oral instruction that obstructs thewomb entrances,

through the reversal of attachment and the reversal of aversion. Listen andunderstand this well! It is said in the “Root Verses of the Six IntermediateStates:”

Imustobstruct thewombentrancesandcall tomind themethodsofreversal.This is the time when perseverance and purity of perception are

imperative.Imustgiveupalljealousyandmeditateonmyspiritualteacherwith

consort.

Asisdescribedintheoralinstructionabove,ifyouaretobebornasamale,youwillfeelattachmenttowardthemotherandaversiontowardthefather.Ifyouaretobebornasafemale,youwillfeelattachmenttothefatherandaversiontowardthemother.Thusyouwillcometoexperiencejealousy,aconflictofattachmentandaversion.Specifictothisstage,thereisaprofoundoralinstruction.OChildofBuddhaNature,whenthefeelingsofattachmentandaversionarise,meditateas follows: “Alas, sentient beings such as I, with such negative past actions,have,upuntil now, roamed in cyclic existence. I have continued towander inthis way, being driven on by my feelings of attachment and aversion. If,especiallyat this time,Icontinuetobeinfluencedbyattachmentandaversion,there is a danger that I will roam into the limitlessly diverse states of cyclicexistence and risk sinking into the ocean of suffering, for a very long time.Therefore, now, from the very beginning, I must not generate attachment oraversion. Oh dear, Oh dear! As of now, I shall never again be motivated byattachmentoraversion.”Byconcentratingintentlyonthisthought,asitissaidinthetantras,thewombentranceswillbeobstructedbythissingularintentalone.OChildofBuddhaNature,donotbedistracted!Concentrateyourmindonthisthought,withaone-pointedintention.

Yetif,evenhavingdonethis,thewombentrancesarestillnotobstructedandthedeceaseddrawsevernearertoenteringawomb,thenthewombentrancesshouldbeobstructedbygivingtheoralinstructionontheunrealandillusion-likenature

ofallphenomena:OChildofBuddhaNature,meditateinthefollowingway!“Alas!Thefatherandthemotherinsexualunion,therain,theblackness,thehurricane,thethunderoussound, the fearful and terrifying experiences-the nature of these and of allphenomenaisillusion-like.Inwhateverformphenomenaarise,theyarenotreal.All substantial things are unreal and false, like a mirage. They are notpermanent.Theyarenotchangeless.Sowhatisthepurposeofmyattachmenttothese perceptions?What is the purpose of my awe and terror? That which isnonexistent,Iamseeingasexistent!Inreality,allthesethingsthatIperceivearetheperceptionsofmyownmind.Yettheessentialnatureofmindisprimordiallynonexistent,likeanillusion.Sohowisitpossibleforthingstoexistexternally,in their own right? Since I have not understood this before, I have alwaysregarded thenonexistent asexistent. Ihave regarded theunrealas real. Ihaveregarded illusions as truth. This iswhy I have roamed in cyclic existence forsuchalongtime.Now,yetagain,ifIdonotrealizethatallthesephenomenaareillusions,Iwillcontinuetoroamincyclicexistence, interminably,andwithoutdoubtIwilldrowninaswampofeverymannerofsuffering.Now,Imustrealizethatallthesephenomenaarecompletelydevoidofsubstantialexistence,evenforasingle instant. In reality, theyare likeadream, likean illusion, likeanecho,likeacelestialcity, likeamirage,likeareflection,likeanopticalillusion,likethemoonreflectedinwater.Itisabsolutelycertainthatthesephenomenaarenottrulyreal,butthattheyarefalse.Throughthissingularresolve,Iwillblowapartmy apprehension of their true existence. Through utter confidence in thismeditation, my apprehension of self-existence will be reversed.” By knowingfrom the depths of your heart that all these phenomena are unreal, thewombentranceswillcertainlybeobstructed.

However,if,despitethisteachingbeinggiven,theapprehensionoftrueexistenceis not shattered, and thewomb entrances are therefore not obstructed and thedeceaseddrawsevernearer toenteringawomb, then there is a finalprofound

oralinstruction:O Child of Buddha Nature, if, even after having engaged in the above

meditation,thewombentranceshavestillnotbeenobstructed,now,accordingtothe fifth profound oral instruction, you must obstruct the womb entrances bymeditatingoninnerradiance.Themethodofmeditationisasfollows:“Alas!Allseemingly substantial phenomena are expressions of my own mind. Yet inreality,thismindisofthenatureofemptiness,itisbeyondcreationandbeyondcessation.” By focusing your thought in this way, yourmind should naturallyreturntoanuncontrivedandstainlessstate.Letthemindrestinthis,itsnaturalstate, directly in itself, in the sameway, for example, aswater is poured intowater.Letthemindrestinitsnaturalflow,clear,unconstricted,uncontrived,andrelaxed.Byfollowingthismethodyoucanbesure that thewombentrances tothefourmodesofbirthwillcertainlybeobstructed.Meditateagainandagaininthisway,untilthewombentrancesareclosed.

Setdownaboveareseveralprofoundandgenuineinstructionsforeffectingtheobstructionofthewombentrances.Forthosewithhigh,average,orlowabilityitis impossible not to be liberated by these instructions. This is because: first,consciousness in the intermediate state is endowed with an, albeit corrupt,supernormal cognitive ability.Therefore,whatever one says to thedeceased isheardbythedeceased.Second,evenifthedeceasedwasdeaforblindwhileinthehumanworld,now,intheintermediatestate,allthesensoryfacultieswillbecomplete and thereforewhatever is saidwill be apprehended.Third, since thedeceased is continually being overwhelmed by fear and terror, there is anundistractedconcentrationonwhattodo;therefore,whatissaidwillbelistenedto.Fourth, since theconsciousnesshasnophysical support, it is easy toguideand it can penetrate to the essence ofwhatever is focused upon.Additionally,sincethepowerofretentionisnowmanytimesclearer,eventhementallyweakwill have, in the intermediate state, a lucid awareness, by virtue of their pastactions.Hence,theywillhavethegiftofknowinghowtomeditateonthatwhichis taught and the gift to assimilate such points of instruction. These are thereasons why the performance of rituals on behalf of the dead is beneficial.Indeed,itisextremelyimportanttopersevereinthereadingaloudofthis“GreatLiberationbyHearingintheIntermediateStates”fortheentireforty-ninedays.Forifliberationisnotachievedatoneintroduction,itcanbeachievedatanother.

Thisisthereasonwhy,notjustone,butmanyintroductionsshouldbegiven.

Then again, there are several kinds of personswho do not achieve liberation,despite having received the above introductions and having been taught theabovevisualizationtechniques.Thislackofabilitycomesaboutthroughlimitedfamiliarity with virtuous past actions, extensive primal familiarity withnonvirtuous past actions, and the potency and great force of negativeobscurations. So, at this stage, if the womb entrances have still not beensuccessfullyobstructedasdescribedabove, there isaprofoundoral instructionfor choosing an appropriate womb entrance, which should now be presented.Again,oneshouldrequest theassistanceof thebuddhasandbodhisattvas, takerefuge in theThreePreciousJewels,andcultivateanaltruistic intention.Then,as before, calling to the deceased by name, three times, one should say the

followingwords:OChild ofBuddhaNature, (repeat the name ofthe deceased), listen carefully.Even thoughmany authentic introductions to the instructions have previouslybeengiventoyou,upuntilthisstageyouhavenottakenthesetoheart.Now,ifyou have been unable to obstruct the womb entrances, the time has actuallycome for you to assume a body. There are not just one, but several differentkinds of profound and genuine instructions that relate to your choice of anappropriate womb entrance. So comprehend these well. Do not be distracted.Listenwithoutdistraction!Understand,andmaintainafirmintention!O Child of Buddha Nature, now, if you are to be born as a human, the

indicationsandsignsthatrelatetotheenvironmentintowhichyoumaybeborn,on one among the four continents, will arise. You must recognize theseindications! Indeed, you must choose the continent based on a carefulexamination of these indications of the environment into which you may beborn.IfyouaretotakebirthontheEasternContinent,Videha,youwillseealake,

adornedbymaleandfemaleswans.Donotbedrawntowardthisplace!Calltomind themethodsof reversalandapply these!Forwereyou togo there,eventhough it is a happy and tranquil place, it is an environmentwhere the sacredteachingsdonotflourish.Sodonotenterthiscontinent!

Ifyouare to takebirthon theSouthernContinent, Jambudvipa,youwill seegrandanddelightfulmansions.Ifindeedyoucanenterhere,doso!Ifyouare to takebirthon theWesternContinent,Aparagodaniya,youwill

seealakeadornedarounditsshoresbymaleandfemalehorses.Donotbedrawntoward this place! Call tomind themethods of reversal and apply these! Foreven though it is a place of great wealth and abundant resources, it is anenvironment where the sacred teachings do not flourish. So do not enter thiscontinent!IfyouaretotakebirthontheNorthernContinent,Uttarakuru,youwillseea

lakeadornedaround its shoresbycattleora lakeadornedby trees.Recognizetheseappearancesas indicationsof thebirth thatyouareabout toassume!Donot enter there! For even though this is a place where there is longevity andwhichhasmerit,itisanenvironmentwherethesacredteachingsdonotflourish.Sodonotenterthiscontinent!Ifyouaretotakebirthasagodyouwillseedelightfulcelestialpalaces,many-

storied and composed of diverse jewels. If indeed you can, you should enterhere!If you are to take birth as an antigod, you will see exquisite groves and

spinningwoodentorchescreatingwheelsoffire.Donotenterthere,underanycircumstances!Calltomindthemethodsofreversalandapplythese!If you are to take birth as an animal, you will see rocky caverns, empty

hollows,andstrawsheds,shroudedbymist.Donotenterthere!Ifyouaretotakebirthasananguishedspirit,youwillseetree-stumps,black

protrudingsilhouettes,blinddesolategorges,or totaldarkness.Wereyoutogothere, youwould be born as an anguished spirit and experience themanifoldsufferingsof insatiablehungerand thirst.Donot enter there!Call tomind themethodsofreversalandapplythese!Becourageousandstrong!If you are to take birth as a hell being, youwill hear the songs of those of

negativepastactions.Or,quitesimply,youwillfeelpowerlessandcompelledtoenter.Whereupon, theperceptionwillarise thatyouaremoving intoa landofdarkness,wherethereareblackandreddenedhouses,blackearth-pits,andblackroads. Were you to be drawn to this place, you would enter the hells andexperiencethesearingunbearablesufferingsofheatandcold.Becareful!Donotenterintothemidstofthis,fortherewillbenoopportunitytoturnback.Donotenterthere,underanycircumstances!Asitissaidintherootverses:“Youmustobstruct thewombentrancesandcall tomind themethodsof reversal.”Thesearewhollynecessarynow!

OChildofBuddhaNature,althoughyoudonotwish tomoveforward,youarepowerlessnot todo so.Theavenging forces,whoare theexecutorsof theunfailinglawsofcauseandeffect,willbepursuingyou.Youwillhavenochoicebuttomoveforward.Beforeyou,theavengersandexecutorswillbeleadingtheway.Theexperiencewill ariseof trying to flee from these forces,of trying tofleefromthedarkness,fromthemostviolentwindstorms,fromthethunderoustumult, the snow, the rain, the hail, and the turbulent blizzards, which swirlaround you. Frightened, you will set off to seek a refuge and you will findprotectioninsideanenclosedspace,suchaswithinthemansions,justdescribed,orinrock-shelters,orholesintheground,oramongtrees,orwithinthebudofalotus flower.Hidinghere,youwill beveryhesitant to comeout, andyouwillthink:“Ishouldnotleaveherenow.”Youwillbeveryreluctanttobeseparatedfrom this protected place and you will become utterly attached to it. Then,becauseyouaresoveryhesitanttogooutside,whereyouwouldbeconfrontedbythefearsand terrorsof the intermediatestate,youwill,becauseof this fearandawe,continuetohideaway.Thus,youwillassumeabody,howeverutterlybad that may be, and you will, in time, come to experience all manner ofsufferings. This experience of wanting to hide is a sign that you are beingobstructedbymalignantforcesandcarnivorousogres.Particularlyrelatedtothisstage,thereisaprofoundoralinstruction.Listen,therefore,andunderstand!At this time,when you are being pursued by avenging forces and you feel

powerlesstoescapeandyouareterrifiedandfrightened,youmust,inaninstantandwith perfect recall, visualize theTranscendentLordMahottaraHeruka, orHayagrīva, or Vajrapāṇi, or else, if you have one, your personal meditationaldeity. Visualize the deity as having a huge buddha-body, with thick limbs,standingupright, ina terrifyingwrathfulmanifestation,whichpulverizeseveryformofobstructingforce.Byvirtueofthispractice,insulatedfromtheavengersby the blessing and compassion of themeditational deity, youwill secure theabilitytochooseawombentrance.Thisisaprofoundandgenuinecrucialpointoftheoralinstructions.So,understandthisnow!Moreover,OChildofBuddhaNature,thegodsinhabitingtheformrealmsof

meditative concentration, and similar beings of the higher realms, take birththrough the potency of their meditative stability. Also, certain classes ofmalevolent forces, including the anguished spirits, arise on the basis of thetransformation of their mental body itself during this very intermediate state,throughashiftintheirmodeofperception.Inthisway,theyassumetheformsofan anguished spirit, malign force, or carnivorous ogre, capable of displaying

diversemiraculousacts.Theanguished spiritswho reside in theoceandepths,the anguished spiritswhomove through space, the eighty thousand classes ofobstructing forces, and so forth, all come into existence consequent on such ashiftintheirmodeofperception,whilestillinthementalbody.Atthistime,therefore,whilevisualizingthewrathfuldeity,itisessentialthat

youholdinmindthemeaningofemptiness,theessenceoftheGreatSeal.Ifyouarenot able topractice in thisway,youmust cultivateyour experienceof theillusion-likenaturalexpressivepowerofactualreality.Ifyouareunableeventopractice in that way, you should meditate on the meditational deityMahākāruṇika, without allowing your mind to experience attachment in anyrespect whatsoever. Through practicing this effectively, buddhahood will beattainedintheBuddha-bodyofPerfectResourceduringthisintermediatestate.OChild ofBuddhaNature, if, due to the potencyof your past actions, you

mustatthisstageenterawomb,afurtherteachingonthemethodsofchoosingawombentranceisnowtobetaught.Listencarefully,therefore!Donotjustmovetowardwhateverwombentranceappearstoyou.If,whilebeingpursuedbytheavengingforcesofthelawsofcauseandeffect,youarepowerlessandunabletoresist theprocessofenteringawomb, thenyoumust,at this time,meditateonHayagrīva.Sinceyounowpossessa subtle, supernormalcognitiveability,youwill clearly apprehend all the potential birthplaces as they arise, in sequence.Therefore,makeyour choice, basedon the examinationof the indications andbasedontheinstructions!Therearetwokindsoforalinstructionthatcannowbeapplied:first,theoralinstructionsfortransferringtheconsciousnesstothepureBuddhafields,andsecond,theinstructionsforchoosingawombentrancewithinimpurecyclicexistence.Therefore,listencarefullyanddoasfollows:First,thetransference of consciousness to the utterly pure realms of the sky-farers iseffectedbythoseofhighestability,bydirectingtheirintentionasfollows.“Alas!I am deeply sad that even after an infinite ‘incalculable aeon’ I am still leftbehindinthisswampofcyclicexistence.Howdreadfulitis,thatwhilesomanyhaveattainedbuddhahoodinthepast,Ihavestillnotachievedliberation.Now,thiscycleofexistencedisgustsme!Ithorrifiesme!Ihavelongbeenledastraybyit!Now,themomentapproachesformetomoveforward!Now,Imusttakebirth,miraculously, inthebudofa lotusflower, inthepresenceof theBuddhaAmitābha, in thewesternBuddhafieldofTheBlissful(Sukhvat)!”Focusyourintention, concentratedly, on this thought! It is essential that you make thiseffort!Alternatively, you can focus your intention onwhicheverBuddha fieldyou wish: on Manifest Joy (Abhirati), on Dense Array (Ghanavyha), on

Alakāvatī, onMount Potalaka, or youmaywish to focus on coming into thepresenceofPadmasambhavaofOddiyna,inthecelestialpalaceofLotusLight,or indeedonwhicheverBuddhafieldyouwish toenter.Besingle-minded!Donot be distracted! Immediately upon establishing this intention, you will takebirthinthechosenBuddhafield.Yetagain,alternatively,ifyouwishtoproceedinto the presence of Maitreya in the realm of The Joyful (Tuṣita), think asfollows:“Atthisjunctureintheintermediatestate,themomenthascomeformetoproceedintothepresenceofthekingofthesacredteachings,Maitreya,intherealm of The Joyful. Therefore, it is there that I will go!” If you focus yourintention on this thought, you will take birth, miraculously, in the heart of alotus,inthepresenceofMaitreya.Alternatively, if you are unable to accomplish this transference, or if you

desire to enter a womb or you are obliged to enter one, then there are thefollowing instructions on choosing a womb entrance within impure cyclicexistence.Therefore,listencarefully.Utilizingthesupernormalcognitiveabilityyounowpossess,examinethecontinentsonceagain,asjustdescribed,andmakeyourchoice.Youmustenteralandwherethesacredteachingsflourish!Bewarned,however!Itcouldbethat,inreality,youareabouttotakebirthby

enteringintoasubstancethatisfetidandpolluted,andyetthatfilthymasswillbeperceivedbyyouassweet-smellingandyouwillbedrawntowarditandtakebirthwithinit.Therefore,whateversuchattractiveappearancesmayarise,donotgraspatthemassubstantiallyreal!Ensurethatyouremainutterlyfreefromthesymptoms of attachment and aversion, and on that basis choose an excellentwombentrance.It isextremelyimportant thatyourmotivationbefirmlyconcentratedasyou

approachthewombentrance.Therefore thinkasfollows:“Ah!For thesakeofallsentientbeings,Ishallbebornasauniversalmonarch,oractingpurelylikeagreatdignifiedsaltree,Ishallbebornintothebrahmanclass,orasthechildofanaccomplishedmaster,orintoafamilythatmaintainsanimmaculatelineageofthe sacred teachings, or into a familywhere themother and father are deeplydevout.Then,onceIhavetakenonabodythatisblessedwiththemeritofbeingabletoactonbehalfofallsentientbeings,Ishalldedicatemyself toactingontheir behalf!”Youmust concentrate yourmotivation on this thought and thusenterthewomb.Asyouenterthewomb,consecrateitbyperceivingitasacelestialpalaceof

the deities. Be full of devotion. Ensure that you enter while praying to andimaginingthatyouarereceivingempowermentsfromtheconquerorsoftheten

directionsand from their sons,aswellas from themeditationaldeitiesand, inparticular,fromMahākāruṇika.However,bewarned,forasyoumakethischoiceofawombentrance,thereis

a risk of error. There is the risk of error when, through the potency of pastactions,anexcellentwombentranceisperceivedasabadone,andwhenabadwombentranceisperceivedasagoodone.Atthistime,theessentialpointsoftheteachingarecrucial.Therefore,onceagain,youshouldactasfollows.Eventhough perceptions of an excellentwomb entrancemay occur, do not becomeattached to these. And conversely, even though perceptions of a poor wombentrancemayoccur,donotfeelaversion.Theessentialpointoftheprofoundandgenuine instructions is thatyouenter thewomb ina stateofgreat equanimity,utterlyfreefromthedichotomiesofgoodandbad,acceptanceandrejection,orattachmentandaversion.

Nevertheless,withtheexceptionofcertainpersonswhohaveexperienceofthisequanimity, it is difficult for beings to sever themselves from the deep-seatedand long-lasting disease of negative habitual tendencies. Therefore, if thedeceasedremainsunabletobefreefromattachmentandaversion,intheabovemanner,suchnegativebeingswhoareofthelowestcapacitymayseekrefugeintheanimalrealmsorsimilarkindsofinferiorexistences.Inordertocounteractthis, again calling to the deceased by name, you should speak as follows:

OChildofBuddhaNature,ifyoudonotknowhowtochooseawombentranceand you are unable to give up your attachment and your aversion, then,regardlessofwhichoftheaboveappearancesarise,youmustcallout,byname,to theThreePreciousJewels.Take refuge in them!Pray toMahākāruṇika!Goforwardwithyourheadheldhigh.Recognizethatthisistheintermediatestate!Giveupyourattachmentandyourclingingto thefriends,sons,daughters,andrelativesthatyouhaveleftbehind.Theseattachmentsarenothelpfultoyounow.Enter into the blue light of the human realm.Enter into thewhite light of therealmofthegods.Enterintothemansionsofpreciousjewelsandthegardensofdelight.

CONCLUSION

Itwouldbeextremelybeneficialifthissacredteachingofthe“GreatLiberationby Hearing in the Intermediate States” was recited as a complement to othersystems of meditative guidance, irrespective of the category of the sacredteachingstowhichtheybelong.Further, this textshouldberecitedconstantly.Itswordsandmeaningshould

be learned by heart. Then, if one’s health permits, when the onset of theintermediate state of the time of death becomes certain, and the signs ofapproachingdeatharerecognized,oneshouldreadthistextaloudtooneself,andreflectonitswordsandmeaning.Ifone’shealthdoesnotallowthis,thenentrustthebook toa fellowBuddhist forhimorher to readaloud.Thereminder thusbeingmade,thereisnodoubtthatliberationwillassuredlybeattained.Thisteaching,whichdoesnotnecessarilyrequirepriormeditationpractice,is

theprofound instruction that liberatesbybeing seen, liberatesbybeingheard,andliberatesbybeingreadaloud.Thisprofoundinstructionisonethatcanleadeventhoseofthegreatestnegativityonthedirectpathtoliberation.Ensurethatits words and meaning are retained in the memory such that they are notforgotten,evenifyouweretobechasedbysevenferociousdogs.Thisisapithinstructionfortheattainmentofbuddhahoodatthetimeofdeath.Evenifallthebuddhasof thepast, present, and futurewere to search, theywouldnot find asacredteachingsuperiortothis.This completes the instruction on the intermediate state, which liberates

corporealbeings,theprofound,refinedessenceentitledthe“GreatLiberationbyHearing in theIntermediateStates.”ItwasbroughtforthfromthemountainofGampodarbytheaccomplishedmasterKarmaLingpa,asaprecioustreasure.

GlossaryofKeyTermsaggregatephung-po,Skt.skandhaAgeneralphilosophicaltermreferringtotheprincipalpsycho-physicalcomponentsthatconstitutethemind-bodycomplexofaperson.Buddhistliteraturespeaksoffivesuchcomponents,technicallyknownas the five psycho-physical aggregates. These are the aggregate of form, theaggregateoffeelings,theaggregateofperceptions,theaggregateofmotivationaltendencies,andtheaggregateofconsciousness.Seeindividualentriesbelow.aggregateofconsciousnessrnam-parshes-pa‘iphung-po,Skt.vijñānaskandhaInthecontextofourtexttheaggregateofconsciousnesscomprisestheso-called“eightclassesofconsciousness.”Theseare:1)theground-of-allconsciousness,whichisanundifferentiatedfoundationalconsciousnessunderlyingalltheotheraspects of consciousness and in which are stored the imprints left by pastexperiences; 2) the deluded consciousness,which is pervaded by fundamentalignorance and is responsible for our sense of selfhood and dualisticmisapprehensionofthetruenatureofphenomena;3)thementalconsciousness,which objectively refers tomental constructs, thoughts, and the experience ofour senses; 4) visual consciousness; 5) auditory consciousness; 6) olfactoryconsciousness;7)gustatoryconsciousness;and8)tactileconsciousness.aggregateoffeelingstshor-ba’iphung-po,Skt.vedanāskskandhaTheaggregateof feelings encompasses the pleasant, unpleasant, and neutral sensations thatariseasanimmediatereactiontotheobjectsofoursenses.aggregateofformgzugs-kyiphung-po,Skt.rūpaskandhaTheaggregateofformincludes both the subtle and manifest forms derived from the elements andexperienced through the five senses, including, of course, our bodies and theenvironment. The aggregate of form is considered to have fifteen aspects,namelythoserelatedtotheelements(earth,water,fire,andwind);thoserelatedto the five sense objects (visual forms, sounds, smells, tastes, and contacts);those related to the five sense organs (eye, ear, nose, tongue, and body); and,lastly, that aspect related to imperceptible forms, which are said to becontinuouslypresentthroughoutpast,present,andfuturetime.aggregate of motivational tendencies ‘du-byas-kyi phung-po, Skt.saṃskāraskandhaTheaggregateofmotivationaltendenciesreferstothearrayofspecific types of causative mental states that give rise to our characteristic

perspectivesandemotionsandwhichinturnconditionouractions.aggregate of perceptions ’du-shes-kyi phung-po, Skt. saṃjňāskandha Theaggregate of perceptions recognizes and identifies forms and objects. Itdifferentiatesoneformorobjectfromanotherandnamesthem.anguishedspiritsyi-dvags,Skt.pretaAmong the six classesof livingbeings,the anguished spirits are characterized as being in a state of existence that, intermsof thedegreeof suffering, is intermediate to theanimal andhell realms.Bornasaresultofapreponderanceofmiserlinessandunfulfilledself-centeredambitionintheirpastactions,theyarecharacterizedbyunsatisfiedcraving.antigodlha-ma-yin,Skt.asuraOneofsixclassesoflivingbeings.Themodeofbeing and activity of the antigods is said to be engendered and dominated byenvy,self-centeredambition,andhostility.Theyaremetaphoricallydescribedasbeingincessantlyembroiledinadisputewiththegodsoverthepossessionofamagicaltree.auspiciousaeonbskal-pabzang-po,Skt.bhadrakalpaThenameof thepresentaeon of time, during which one thousand buddhas are predicted to appear insuccession. Among these, Śākyamuni Buddha is regarded as the fourth andMaitreyaasthefifth.Avalokiteśvaraspyan-rasgzigsdbang-phyugAvalokiteśvara isregardedastheembodiment of the compassionate aspect of the mind of all the buddhas,manifestingintheformofameditationaldeity.HeisreveredasthepatrondeityofTibetandhasmanydifferentaspects, themostpopular including theseatedfour-armedwhiteformand“thousand-armed”formMahākāruṇika.aversion zhe-sdang, Skt. dveṣa In Buddhist literature, the terms aversion andhatred are often used interchangeably with anger. In its subtle manifestation,aversionissaidtoobstructanindividualfromacorrectperceptionofforms.Inits extreme manifestation, as overwhelming hatred and fear, it is said to becharacteristic of the worlds of the hells. awareness rig-pa,Skt. vidyā As anordinaryverb,theTibetantermrig-pameans“toknow”or“tobeaware.”Whenused as a noun, it has several distinct though not unrelated meanings,corresponding to the Sanskrit vidyā: 1) as a general term encompassing allexperiences of consciousness and mental events; 2) as intelligence or mentalaptitude; 3) as a science or knowledge-based discipline; and 4) as a pureawareness.Ourtextgenerallyassumesthelastofthesemeanings,inwhichcaseitisasynonymorabbreviationforintrinsicawareness.Seeintrinsicawareness.awareness holder rig-‘dzin, Skt. vidyādhara The awareness holders orknowledge holders are embodiments of the great accomplished masters who

haveattainedthehighestrealizationsofthetantras.blessingbyin-rlabs,Skt.adhiṣṭhāna In theBuddhistcontext, the termblessingshouldnotbeunderstood in termsofgraceas in the caseof theistic religions.Rather, it relates to the sense of inspiration received from an external source,which transforms or awakens the potentials inherent within an individual’smentalcontinuum.Thus,theTibetanwordbyin-rlabsisinterpretedtomean“tobetransformedthroughinspiringmagnificence.”bodhisattva byang-chub sems-dpa’ A spiritual trainee dedicated to thecultivationandfulfillmentofthealtruisticintentiontoattainenlightenment.Anessential element of this commitment to work for others is the determinationpurposely to remainwithincyclicexistence insteadofsimplyseeking freedomfromsufferingforoneself.Philosophically,thebodhisattvaissaidtohavefullyrealized the twoaspectsofselflessness,withrespect todissonantmentalstatesandthenatureofallphenomena.buddha sangs-rgyas The Sanskrit term buddha literally means “awakened,”“developed,” or “enlightened.” The Tibetan equivalent sangs-rgyas is acombination of sangs-pa (“awakened” or “purified”) and rgyas-pa(“developed”). These twowords in this context denote a full awakening fromfundamentalignoranceandafullrealizationoftrueknowledge(i.e.,thepristinecognitionofbuddha-mind).Afullyawakenedbeing is thereforeonewho,asaresultoftrainingthemindthroughthebodhisattvapaths,hasfinallyrealizedhisor her full potential for complete enlightenment, and has eliminated all theobscurationstotrueknowledgeandliberation.buddha-body sku, Skt. kāya The term buddha-body refers not only to thephysical bodyof a buddha, but also to thevarying “dimensions” inwhich theembodiment of fully enlightened attributes is present. See individual entriesbelow.Buddha-bodyofEmanationsprul-sku,Skt.nirmāṇakāyaTheBuddha-bodyofEmanationisthevisible,andusuallyphysical,manifestationoffullyenlightenedbeings that arises spontaneously from the expanse of the Buddha-body ofReality, whenever appropriate, in accordance with the diverse dispositions ofsentientbeings.Buddha-body of Perfect Resource longs-spyod rdzogs-pa‘i sku, Skt.sambhogakāya The Buddha-body of Perfect Resource refers to the luminous,immaterial, and unimpeded reflection-like forms of the pure energy ofenlightenedmind,whichbecomespontaneouslypresentandnaturallymanifestatveryhighlevelsofrealization—thatistosayatthepointatwhichtheduality

between subject and object dissolves. The intermediate state of reality isconsidered to be an optimum time for the realization of the Buddha-body ofPerfectResource.Buddha-body of Reality chos-sku, Skt. dharmakya The Buddha-body ofReality is the ultimate nature or essence of the enlightened mind, which isuncreated, free from the limits of conceptual elaboration, empty of inherentexistence, naturally radiant, beyond duality, and spacious like the sky. TheintermediatestateofthetimeofdeathisconsideredtobeanoptimumtimefortherealizationoftheBuddha-bodyofReality.Buddha family de-bzhin gshegs-pa‘i rigs, Skt. tathgatakula One of the fivefamilies into which the meditational deities of the Buddha-body of PerfectResourcearesubdivided.Buddha field zhings-khams, Skt. [buddha]kṣetra The operational fields or“paradises”presidedoverby specificbuddhas,which spontaneously arise as aresult of their altruistic aspirations, are known as Buddha fields. Suchenvironmentsaretotallyfreefromsuffering,bothphysicalandmental,andtheytranscend themundane god realms inhabited by sentient beings of theworld-systemsofdesire, form,andformlessness. It is said thatwhensentientbeings,who have not yet been permanently released from the bondage of cyclicexistence,haveanaffinitywithaspecificbuddhaandareconsequentlybornintoarespectivepurerealm,theydobecometemporarilyfreenotonlyfrommanifestsufferingsof thebodyandmindbutalso from thepervasivesufferingsofpastconditioning. Such fields or pure realms are regarded as conducive to thecontinuingcultivationofthepathtobuddhahood.buddhahood sangs-rgyas nyid/sangs-rgyas-kyi go-phang, Skt. buddhatva/buddhapadaTheattainmentofabuddha,whohasnotonlygainedtotalfreedomfrom karmically conditioned existence and overcome all the tendenciesimprinted on themind as a result of a long associationwith dissonantmentalstates,butalsofullyrealizedormanifestedallaspectsofbuddha-body,buddha-speech,buddha-mind,buddha-attributes,andbuddha-activities.buddha-mind thugs, Skt. citta The term buddha-mind is synonymous withpristine cognition, five modes of which are differentiated. See pristinecognition.Buddhanaturerigs,Skt.gotraTheseedofenlightenment inherentwithin thementalcontinuumofallsentientbeings.Itisthispotentialthatmakesitpossiblefor every individual to realize the ultimate nature, given the application ofappropriatemethods.Thenotionofbuddhanatureis intimatelylinkedwiththe

Buddhistconceptoftheessentialnatureofmind,whichaccordingtoBuddhismisconsideredtobepure,knowing,and luminous.Dissonantmentalstatessuchas attachment, aversion, and jealousy, which perpetually afflict our mind andgiverisetosuffering,arenottheessentialelementsofourmindbutadventitiousandconditionedtendencies.Moreover,thesedissonantstatesareallrootedinanignorant state of mind that misapprehends the true nature of reality. Hence,throughgaininggenuine insights into the truenatureof reality,misconceptionscan be dispelled, thus cutting the root of all our dissonant mental states andallowingtheBuddhanaturewithintomanifest.calm abiding zbi-gnas, Skt. śamatha Calm abiding is a meditative techniquecommon to the entire Buddhist tradition, characterized by a stabilization ofattention on an internal object of observation conjoined with the calming ofexternaldistractionstothemind.Calmabidingisanessentialbasisfortrainingone’smindinthegenerationofpenetrativeinsight,atrueanalyticalinsightintothemoreprofoundaspectsofachosenobject,suchasitsemptinessorultimatenature.cause and effect rgyu-‘bras, Skt. hetuphala In the context of Buddhistphilosophythetermreferstothenaturallawthatexistsbetweenacauseanditseffect. Some of the principal features of the law are: 1) nothing evolvesuncaused; 2) any entity that itself lacks a process of change cannot cause anyother event; and 3) only causes that possess natures that accordwith specificeffects can lead to those effects. The term “cause and effect” is often used totranslate the Sanskrit word karma, which literally means “action.” See pastactions.celestialpalacegzhal-yas-khang,Skt.vimānaSeemandala.centralchannelrtsadbu-ma,Skt.avadhūtiSeeenergychannels.channel branch rtsa-‘dab According to the tantras and related medicaltraditions,therearefiveenergycenterslocatedalongthecentralchannelofthebody at the focal points of the crown, throat, heart, navel, and genitalia. Aspecificnumberofchannelbranchesemergefromeachoftheseenergycenters,andtheseinturnconductvitalenergythroughoutthebodythroughanetworkof72,000minorchannels.Seeenergychannels.chiliocosmstongdang-po’jig-rten-gyikhams,Skt.sahasralokadhātuAccordingto traditional Indian Buddhist cosmology, the world of the four continentssurrounding Mount Sumeru when multiplied one thousand times forms achiliocosmofparallelworlds.cīvaṃcīvakashang-shangAmythicalcreaturewiththehead,arms,andtorsoof

ahumanbeingandthewingsandlegsofabird.compassion snying-rje/thugs-rje, Skt. karuṇā In Buddhist literature, the termcompassion isoftenusedasasynonymfor“greatcompassion”(mahākaruṇā),which refers to a totally unbiased mind that aspires to the liberation of allsentient beings from suffering, equally.Compassion is said to become “great”only when, through proper training of the mind, such an altruistic aspirationbecomesspontaneousandnolongerrequiresanyconsciouseffortforitsarising.Themeasure of having realized such a state is that one spontaneously feels asense of intimacy and compassion toward all others,with the same degree ofcommitmentandintensitythatonefeelstowardone’smostbeloved.ItisworthbearinginmindthatinBuddhismcompassionshouldnotbeunderstoodintermsof pity, which may imply a feeling of superiority toward the object ofcompassion.conquerorrgyal-ba,Skt.jinaInBuddhistliterature,thistermisanepithetforabuddha.consciousness rnam-par shes-pa, Skt. vijñāna In Buddhism, consciousness isdefinedas“anawarenessthatisknowingandluminous.”Itisnotphysicalandthuslacksanyresistancetoobstruction.Ithasneithershapenorcolor;itcanbeexperiencedbutnotexternallyperceivedasanobject.Inshort, it includesboththeconsciouscognitiveeventsandthesubconsciousaspectsofthemindthroughwhichweknowandperceivetheworld,aswellastheemotions.Adistinctionismade between the mundane consciousness of sentient beings and the pristinecognition of the buddhas. See pristine cognition and aggregate ofconsciousness.consciousness transference ‘pho-ba, Skt. sakrnti A unique tantric practiceundertaken to transfer the consciousness at the time of death, ideally to theunconditioned state of the realization of the Buddha-body of Reality, or to arealm of existence with a favorable migration, ideally the pure realm of ameditationaldeity.Practitionersmusttrainthoroughlyinadvancebeforeactuallyperforming the transference of consciousness at the time of death,whether onone’sownbehalforonbehalfofanother.cyclic existence ‘khor-ba, Skt. saṃsāra A state of existence conditioned bydissonantmentalstatesandtheimprintofpastactions(karma),characterizedbysufferinginacycleoflife,death,andrebirth,inwhichthesixclassesofsentientbeings rotate.Cyclicexistenceemerges fromfundamental ignorance throughaprocessknownasthetwelvelinksofdependentorigination.Whenfundamentalignorance, identified as themisapprehension of the nature of actual reality, is

reversed,cyclicexistenceisitselfreversedandthecontrastingstateofnirvāṇaisattained, free from suffering and the processes of rebirth. See dependentoriginationandnirvāṇa.Dalai Lama rgyal ba yid-bzhin nor-bu/rin-po-che The temporal and spiritualleaderofTibet.TheDalaiLama’stemporalreignbeganat thetimeofthefifthDalaiLama in the seventeenthcentury.Since then thecountryhasbeen ruled,periodically, by a succession of Dalai Lamas, until China’s occupation in the1950s.TheDalaiLamasarechosenaccordingtoastricttraditionalprocedureofobservationandexaminationinitiatedfollowingthedeathofthepreviousDalaiLama.ThepresentDalaiLamaisthefourteenthinthesuccessionofthislineage.The titleDalai Lamawas originally offered to SonamGyatso, the thirdDalaiLama,bythethenMongolprinceAltanQan.TheMongolworddalai,gyatsoinTibetan,means“ocean(ofwisdom).”deityyi-dam,Skt.iṣṭadevatāSeeundermeditationaldeity.delusion gti-mug, Skt. moha Delusion is the obfuscating mental factor thatobstructsanindividualfromgeneratingknowledgeorinsight.dependent origination rten-‘brel, Skt. pratītyasamutpāda The doctrine ofdependentoriginationcanbesaidtobethemostfundamentalmetaphysicalviewof Buddhist thought and it is intimately linked with the Buddhist notion ofcausation. The principle of dependent origination asserts that nothing existsindependentlyofother factors, the reason for thisbeing that thingsandeventscomeintoexistenceonlybydependenceon theaggregationofmultiplecausesandconditions.Ingeneral,theprocessesofcyclicexistence,throughwhichtheexternalworldandthesentientbeingswithinitrevolveinacontinuouscycleofsuffering(propelledbythepropensitiesofpastactionsandtheirinteractionwithdissonant mental states), are said to originate through dependence on twelvesuccessivelinks,whichareknownasthetwelvelinksofdependentorigination.These comprise: 1) fundamental ignorance, 2) motivational tendencies, 3)consciousness, 4) name and form, 5) sensory activity fields, 6) contact, 7)sensation, 8) attachment, 9) grasping, 10) rebirth process, 11) birth, 12) aginganddeath.Althoughintheultimatesensethereisnobeginningtothecontinuumofmind,arelativebeginningcanbespokenofonthebasisofasingleinstanceof rebirth within cyclic existence. Every instance of birth in cyclic existencemust have a cause and such causes are ultimately rooted in our fundamentalignorance,whichmisapprehendsthetruenatureofactualreality.Foranordinarysentientbeing,allthetwelvelinksareinterconnectedandeachcomponentofthechaincontributes to theperpetuationof thecycle. It isonly throughdeliberate

reversal of fundamental ignorance that one can succeed in bringing thewholecycletoanend.Fundamentalignorancegivesrisetoconditioningortendenciesthatarestored in thesubstratumorground-of-allconsciousness.Following themomentofasentientbeing’sconception,thisinheritanceofpastactionsfromaprevious life gives rise to name and form, i.e. to the five psycho-physicalaggregates, which are products of that dualizing consciousness. Then, thesensory activity fields provide the subjective and objective framework forsensoryactivity in its initial stagesofdevelopment,whilecontact refers to thematurationofsensoryperceptionasanunbornchilddevelopsasensitivitytoitsenvironment inside the womb. Thereafter, sensation, attachment, grasping,rebirth process, and actual birth together indicate the emergence of a sentientbeingwithin the livingworld, and these in turn lead inevitably toold ageanddeath.discriminativeawarenessshes-rab, Skt.prajñāTheSanskrit termprajñā canbeformallydefinedas“thediscriminativeawarenessoftheessence,distinctions,particularandgeneralcharacteristics,andadvantagesanddisadvantagesofanyobjectwithinone’sownperceptualrange,attheconclusionofwhichdoubtsareremoved.” In other words, this is the faculty of intelligence or discriminatingawareness inherent within the mental continuum of all living creatures thatenablesthemtoexaminethecharacteristicsofthingsandevents,thusmakingitpossibletomakejudgmentsanddeliberations.dissonantmentalstatesnyon-mongs,Skt.kleśaTheessentiallypurenatureofmindisobscuredandafflictedbythevariouspsychologicaldefilementsknownas the dissonantmental states.TheTibetanwordnyon-mong implies amentalevent whose arising causes psychological afflictions within the mind, thusdestroyingitspeaceandcomposure.AccordingtoclassicalBuddhist literature,there are six primary dissonant mental states: fundamental ignorance,attachment, aversion, pride, doubt, and afflicted or dissonant views; and anenumeration of twenty subsidiary mental states that comprise: anger, malice,dissimulation, fury, envy, miserliness, dishonesty, deception, arrogance,mischief, indecorum, indecency, obfuscation, agitation, distrust, laziness,carelessness, forgetfulness, distraction, and inattentiveness. Even more wide-rangingare the84,000dissonantmentalstates forwhich the84,000aspectsofthesacred teachingsaresaid toprovidedistinctiveantidotes.At the rootofallthese psychological afflictions lies the fundamental ignorance thatmisapprehendsthetruenatureofreality.Dzogchenrdzogs-chen,Skt.mahāsandhiSeeGreatPerfection.

elementsandelementalproperties‘byungba,Skt.bhūtaSeefiveelements.empowerment dbang-bskur, Skt. abhiṣeka A ritual ceremony performed byaccomplished spiritual teachers and lineage holders to empower prospectivetraineespriortotheirengaginginthevariousvehiclesandspecificpracticesofthetantras.Themeditativeprocessesoftheempowermentritualareintendedtoactivatethepotentialsinherentwithinthebody,speech,andmindofthetrainee—in other words to awaken the seed of the natural ability to engage in thepractice. Such empowerment ceremonies are an essential prerequisite for thepracticeoftantraintheBuddhisttradition.emptinessstong-pa-nyid,Skt.śūnyatāTheultimatenatureofreality.Thetheoryof emptiness is most systematically developed in the writings of the second-centuryBuddhistthinkerNāgārjuna,thefounderoftheMadhyamakaorMiddleWay school. According to this view, all things and events, both external andinternal, are devoid of any independent, intrinsic reality that constitutes theiressence.Nothingcanbesaidtoexist independentlyfromthecomplexnetworkoffactorsthatgivesrisetoitsorigination,norarephenomenaindependentofthecognitive processes and conceptual designations (mental constructs) thatmakeup the conventional framework within which their identity and existence areposited. It isourdeeply ingrained tendency toconceiveof thingsasmateriallyexistingintheirownrightthatconditionsandcompelsustoperceiveandgraspatasubstantialrealityofthingsandourownexistence.Inturn,whenalllevelsof conceptualization dissolve andwhen all forms of dichotomizing tendenciesare quelled through deliberate meditative deconstruction of conceptualelaborations,Nāgārjunaargues, theultimatenatureofreality—emptiness—willfinallybecomemanifest.energy center rtsa-‘khor, Skt. cakra According to the tantras and relatedmedicaltraditions,therearefiveenergycenterswithinthesubtlebody.Thesearelocatedatthecrown,throat,heart,navel,andgenitalia,wheretherightandleftchannelsaresaidtolooparoundthecentralchannel,formingknotsthatobstructthe flow of subtle energy into the central channel.At each of the five energycenters there are a diverse number of channel branches through which vitalenergyisconductedthroughoutthebody.energychannelsrtsa,Skt.nāḍīInthetantrasandrelatedmedicaltraditions,itissaidthatthereare72,000veinlikechannelsthroughwhichflowthevitalenergiesorsubtlewinds thatsustain lifeandwhichalsogiverise tovariousconceptualstateswithintheindividual’smind.Threemainchannelsrunverticallyfromthecrownfontanelleoftheheaddowntothegenitalia,intersectingatthefiveenergy

centers of the crown, throat, heart, navel, and genitalia. All theminor energychannelsbranchofffromtheseenergycenterstopermeatethebody.enlightened intention dgongs-pa, Skt. abhiprāya In the context of our text,enlightened intention refers to the unimpeded, nonconceptual, andcompassionateintentionofthebuddhas.enlightenmentbyang-chub, Skt.bodhi In theBuddhist context,enlightenmentreferstoanindividual’sawakeningtothemind’sactualnature.envyphrag-dog, Skt. īrṣā In Buddhist literature envy includes all the variousforms of self-cherishing ambition. In its extreme manifestation—persistenthostilecompetitiveness—itissaidtocharacterizetheworldsoftheantigods.five elements ‘byung-ba lnga / khams lnga, Skt. pañcabhūta/pañcadhātuAccording to the Indo-Tibetan system, as expounded in the tantras and inmedical and astrological texts, the five elements—earth,water, fire,wind, andspace—arebasiccomponentsthatmakeupourenvironment,ourbodies,and,attheir subtle levels,modalities of themind.At the subtlest level, the elementalproperties exist as the pure natures represented by the five female buddhas(Ākāśadhātvīśvarī, Buddhalocanā, Māmakī, Pāṇḍaravāsinī, and Samayatārā)andthesemanifestasthephysicalpropertiesofearth(solidity),water(fluidity),fire(heatandlight),wind(movementandenergy),andspace—inotherwordsasall the qualities that constitute the physical forms we experience through oursenses. A proper understanding of the elements and the way in which theirproperties permeate the nature of mind, the body, and our environment isfundamentaltothepracticeofBuddhisttantra.formrealmandformlessrealmSeethreeworld-systems.four continents and eight subcontinentsgling bzhi-dang gling-phran brgyadAccording to traditional Indian Buddhist cosmology, the world has MountSumeruasitscentralaxis,surroundedbysevenconcentricoceansdividedfromoneanotherbysevensuccessiverangesofgoldenmountains.Theentireworldisgirdedbyaperimeterofironmountains.In each of the four cardinal directions of Mount Sumeru there is located acontinent,alongwithtwosatellitesorsubcontinents.Amongthefourcontinents,Jambudvīpa,inthesouth,isuniqueinthatitisherethatthesacredteachingsofthebuddhasaresaidtoflourish.fundamental ignorance ma-rig-pa, Skt. avidyā The most fundamentalmisapprehension of the nature of actual reality, which is the source of alldissonant mental states and the twelve links of dependent origination. Seedependentoriginationanddissonantmentalstates.

generationstagebskyed-rim, Skt. utpattikrama According to the traditions ofthe tantras, the main practices of meditation that follow the successfulconclusion of the preliminary practices include the generation stage and theperfection stage. Both the generation and perfection stages of meditation arerelated to transformingourmundane experiences of each of the phases of lifeand death, namely: the intermediate states of the time of death, of reality, ofrebirth, and of living. The generation stage is characterized by themeditativeprocessesof thepractitioner’sgradual identificationwith the formandpristinecognition of the meditational deity and it is during this stage that, with thesupportofmantrarecitation,theelaboratevisualizationofthedeityisgraduallygenerated and stabilized. This process, known as self-generation, is asimulacrumofbringingthethreebuddha-bodiesontothepathandiscomposedthereforeofthreeprincipalaspects:dissolutionintoemptiness(Buddha-bodyofReality),arisingintoasubtleformsuchasaseedsyllableorsymbol(Buddha-body of PerfectResource), and full emergence into the deity’s form (Buddha-bodyofEmanation).Seeperfectionstage.godslha,Skt.devaOneofthesixclassesoflivingbeings.Themodeofbeingandactivityof thegods is said tobeengenderedanddominatedbyexaltation,indulgence, andpride.Thegodsexist in realmshigher than thatof thehumanrealmintheworld-systemofdesire,andalsointheworld-systemsofformandformlessness. See three world-systems. Great Perfection rdzogs-pa chen-po,Skt.mahsandhiGreatPerfectionisasynonymforatiyoga,thehighestteachingandmeditativepracticeoftheoldestschoolofTibetanBuddhism(Nyingma).Great Seal phyag-rgya chen-po, Skt. mahāmudrā In a general sense, theexpression Great Seal refers to the comprehension of emptiness as the all-encompassing ultimate nature of reality. More specifically it refers to asystematicseriesofadvancedmeditationsfocusingonthemeditator’sownmind.Seeemptiness.ground-of-allconsciousnesskun-gzhi‘irnam-parshes-pa,Skt.ālayavijñānaSeeaggregateofconsciousness.habitual tendenciesbag-chags, Skt. vāsanā The deep-seated propensities andhabitual tendencies inherited from our past actions. This concept of habitualtendencies is critical to theBuddhist understanding of the causal dynamics ofkarmicactionsaswellas itsunderstandingof theprocessofconditioning.Forexample,whenapersoncommitsanact,suchasthenegativeactofkilling,theact itselfdoesnot last.So thatwhichconnects thecommitmentof thisactandtheexperiencingofitsfutureconsequence,insomeinstancesinafuturelife,is

the habitual tendencies imprinted upon one’s psyche by the act committed.Similarly,whenastrongemotionsuchasafeelingofhatredarises,althoughtheactual emotionmay subside after awhile, the experience leaves amark or animprint, which will continue to have an impact on the person’s attitudes,emotions,andbehavior.Itisthecollectionofsuchcountlesshabitualtendenciesimprinted on our psyche by dissonant mental states that constitutes theobscurationsandmisconceptionsconcerningtheknownrangeofphenomena,thetotal eradication of which occurs only when one achieves full awakening orbuddhahood.Seeobscuration.Hayagrīva rta-mgrinHayagrīva is a wrathful form of the meditational deityAvalokiteśvara.SeeAvalokitevaraandwrath.Highest Yoga Tantra bla-med rgyud, Skt. Yoganiruttaratantra The highestamongthefourclassesoftantra,theotherthreebeing:Kriyā,Caryā,andYogatantra. The differences between the four classes of tantra represent stages ofever-decreasing emphasis on external ritual and ever-increasing subtlety ofinternalmeditation.Niruttarameans“unsurpassed”or“highest”anditisintheYoganiruttara tantras that the meditative techniques for realizing the threebuddha-bodiesarethemostsubtleandrefined.ignorancema-rig-pa,Skt.avidyāSeefundamentalignorance.impermanencemi-rtag-pa,Skt.anityaImpermanence,alongwithsufferingandtheabsenceofself-identity,isregardedinBuddhismasoneofthethreemarksorcharacteristicsofcausallyconditionedphenomena.AlthoughBuddhistliteraturementionsvariousdegreesof impermanence, ingeneral itcanbedefinedas themoment-by-momentchangingnatureofallthings.Nothingenduresthroughtimewithout change, and the process of change is dynamic and never-ending,reflecting the nature of flux and fluidity in conditioned existence. Thisfundamentalqualityofimpermanenceextendstoboththeexternalworldandtheperceivingmind.inherent existence rang-ngo-bo-nyid, Skt. svabhāvatā The term inherentexistence refers to the ontological status of phenomena, according to whichphenomenaareattributedwithexistenceintheirownright,inherently,inandofthemselves, objectively, and independent of any other phenomena such as ourconception and labeling.TheMadhyamaka orMiddleWay schools of thoughtrefute such a nature of existence and argue that nothing exists inherently, forultimately nothing can be found to exist independent of conceptuality andlabeling. TheMadhyamaka schools hold that things exist only conventionallyand their existence can be validated only within a relative framework of

conventional reality.Absenceofsuchanontological reality, i.e. theabsenceoftheinherentexistenceofallphenomena,isdefinedasthetruenatureofreality—emptiness—bytheMadhyamakaschoolsandbythetantras.innerradiance‘od-gsal,Skt.prabhāsvaraSometimesalso translatedas“clearlight,” the Tibetan term ’od-gsal, which has been rendered here as “innerradiance,” refers in the context of the perfection stage of meditation to thesubtlestlevelofmind,i.e.thefundamental,essentialnatureofallourcognitiveevents. Though ever present within all sentient beings, this inner radiancebecomes manifest only when the gross mind has ceased to function. Such adissolutionisexperiencedbyordinarybeings,naturally,atthetimeofdeath,butit can also be experientially cultivated through the practices of Highest YogaTantra. A fundamental distinction is made between the inner radiance of thegroundandtheinnerradianceof thepath.Theformer,whichisalsoknownas“the mother inner radiance,” occurs naturally at the time of death, when itindicates the presence of the Buddha-body of Reality, but which may not beaccompaniedbyanawarenessof itsnature.The latter,which isalsoknownas“the child inner radiance,” is an awareness of the ultimate nature of mindcultivatedbythemeditatorinlife,i.e.therealizationofthenatureofthemotherinner radiance as it is developed inmeditation.Buddhahood is achievedwhenthemotherinnerradianceandchildinnerradianceconjoin.intermediate state bar-do, Skt. antarābhava The original usage of the termwithin classical Buddhist literature suggests that it referred exclusively to theperiodbetween the timeofdeathand the timeof rebirth. In thecontextofourtext,however, the term intermediatestate refersalso tokeyphasesof life anddeath identified as: the intermediate state of living, the intermediate state ofmeditativeconcentration,theintermediatestateofdreams,theintermediatestateofthetimeofdeath,theintermediatestateofreality,andtheintermediatestateof rebirth. During each of these phases, the consciousness of a person hasparticular experiential qualities, and corresponding to these qualities ofexperience there are specificmeditative techniques conducive to realizationoftheultimatenatureofmindandphenomena.Seeindividualentriesbelow.intermediatestateofdreamsrmi-lambar-doTheintermediatestateofdreamsbegins from the moment of falling asleep and ends when we wake. Thisintermediate state offers the opportunity for the practitioner to recognize thesimilarity between the illusory nature of dreams and that of ourwaking state.This practice is cultivated in the context of dream yoga where the ability tomaintainawarenessoftheultimatenatureofmindandphenomenaduringboth

deepsleepanddreamingisrefined.intermediatestateoflivingrang-bzhinbar-doTheintermediatestateoflivingbeginsatthetimeofbirthandcontinuesuntilthetimeofdeath.Havingobtaineda precious human formwith the ability to recognize our actual condition, theopportunityarisestoadoptawayoflifeandtoengageinthepracticesthatleadtobuddhahood.intermediate state of meditative concentration bsam-gtan bar-do Theintermediate state ofmeditative concentration entered during thewaking stateprovides the opportunity for the practitioner to cultivate meditative equipoise(samāhita) and thereby to achieve stability in the generation and perfectionstagesofmeditation.Thisinturndeepensanunbrokenawarenessoftheultimatenature of mind and phenomena in postmeditative activities and prepares themeditatorfortheintermediatestateofthetimeofdeath.intermediatestateofrealitychos-nyidbar-doTheintermediatestateofactualreality arises after the intermediate state of the time of death and before theintermediatestateofrebirth.Heretheopportunityoccurs,basedonthepracticesadopted during one’s lifetime, to recognize the natural purity and naturaltransformative qualities of the ultimate nature of mind in the form ofluminosities,rays,sounds,andmeditationaldeities.intermediatestateofrebirthsrid-pa‘ibar-doTheintermediatestateofrebirthisenteredaftertheintermediatestateofrealitywhentheconsciousnessarisesinthe formof amental body, conditioned by the individual’s inheritance of pastactions, and the individual begins to experience both the surroundings wherethey died and the unfolding of experiential states driven by themomentumofpast actions. If liberation from cyclic existence is not achieved during thisintermediate state, it comes to an end at the moment of conception. Sinceconsciousnessissaidtopossesscertainheightenedqualitiesduringthisperiod,thereisapotentialtoachieveliberation,orattheveryleastafavorablerebirth,atvariouskeystagesasthisstateistraversed.intermediatestateofthetimeofdeath‘chi-kha’ibar-doTheintermediatestateofthetimeofdeathisenteredatthetimewhentheprocessofdyingdefinitivelybeginsandendswiththeonsetoftheintermediatestateofreality.Itincludesthegradual dissolution of the five elements and their associated modes ofconsciousness, and culminates with the arising of the inner radiance of theground. The natural arising of inner radiance immediately after respirationceases is regarded as a supreme opportunity to realize the Buddha-body ofReality.

intrinsicawarenessrang-rig,Skt.svasaṃvitti/svasaṃvedana In the context ofthe present work, intrinsic awareness refers to the underlying, fundamentalnatureofmindinitsnaturalstateofspontaneityandpurity,beyondthesubject-object dichotomy. As such, intrinsic awareness gives the meditator access topristinecognitionorthebuddha-minditself.Kaṅkaṇīdhāraṇī kaṅ-ka-ṇī gzungs The name of an incantation text throughwhichofferingsaremadeonbehalfofthedeceased.karmalasSeepastactions.Karmafamilylas-kyi rigs,Skt.karmakulaOneof thefivefamilies intowhichthemeditationaldeitiesoftheBuddha-bodyofPerfectResourcearesubdivided.liberation grol-balsgrol-ba, Skt. moksa In a Buddhist context, the termliberation refers specifically to freedom from cyclic existence, the karmicallyconditioned cycle of death and rebirth, and consequently to freedom from allformsofphysical andmental suffering.Sucha liberation canbe attainedonlythroughthetotaleliminationoffundamentalignoranceandthedissonantmentalstates,includingattachmentandaversion,whichafflictthemindandperpetuatethecycleofexistence.lineage brgyud-pa, Skt. paraṃparā An unbroken line of successive teachersthroughwhomtheBuddhistteachingsaretransmitted.lineageholderbrgyud-pa‘i’dzin-pa,Skt.paraṃparādharaOnewhomaintainsany of the lineages of Buddhist teachings and takes responsibility for theircontinuedtransmissionfromonegenerationtothenext.Seepreviousentry.lotuspadma InBuddhist poetry and the visual arts, the lotus, particularly thevarietythatgrowsinwater,isoftenusedasasymbolofpurity.Thelotusgrowsfromanuncleanmire,yetitiscleanandunpollutedbythemiresurroundingit.OnefindsthelotusdepictedasthecushionorseatofmanymeditationaldeitiesinBuddhisttantriciconography.lowerexistencesngan-song,Skt.durgatiTherealmsoftheanimals,anguishedspirits,andhells.Mahākāla mgon-po nag-po A wrathful manifestation of Avalokitevara. SeeAvalokiteśvaraandwrath.Mahākāruṇika thugs-rjechen-po The thousand-armed form ofAvalokitevara.SeeAvalokitevara.majorandminormarksmtshan-dpe,Skt. lakṣaṇuvyañjanaTheBuddha-bodyof Supreme Emanation is characterized by thirty-twomajormarks and eightyminormarks.Theseincludeanarrayofperfectedfeaturesofbodyandspeech.maṇḍaladkyil-‘khorTheSanskritwordmaṇḍalaconveysanumberofmeanings

—circle, wheel, circumference, totality, assembly, or literary corpus. In thecontextofourtext,thistermindicatesthecentral(dkyil)andperipheral(’khor)meditational deities described in the tantras. These deities reside within acelestialpalace,whichhasaperfectlysymmetricaldesign—withfourgatewaysand four main walls composed of five layers of different colors, each of thefeaturescorrespondingtoaparticularaspectoftheprincipaldeity’s(andtherebyto themeditator’s)pureawarenessandpurityofperception.Themaṇḍala thusrepresents a perfected state of being and perception encompassing allphenomena. The celestial palace itself and the deities within it symbolize theperfectedstatesof themeditator’sownawareness,psycho-physicalaggregates,elemental properties, sensory andmental processes, etc. These “abodes of thedeity”are thereforeneverperceivedas independentlyexistinguniversesbutasmanifestations of the pristine cognition of the principal deity beingmeditatedupon.maṇḍalaofofferingsmchod-pa‘imaalThemaṇḍalaofofferingsisapracticeinwhichofferingsarevisualizedandsymbolicallyofferedtothespiritualteacher,meditationaldeity,orThreePreciousJewels.mantra sngags The Sanskrit wordmantra is an abbreviation of two syllablesmanaand traya, respectivelymeaning“mind”and“protection.”Hencemantraliterally refers to “protectionof themind.”Theessential indicationhere is theprotectionofthemindfromtheoverwhelminginfluenceofordinaryperceptionsandconceptions,whichgive rise todeludedstatesofexistence, thus inhibitingthefullexpressionofbuddhanature.Morespecifically,mantrareferstothepuresound that is the perfected speech of an enlightened being. The aim of thegeneration-stage practices is the cultivation of the mode of being of themeditational deity, that is to say the transformation ofmundane body, speech,and mind into buddha-body, -speech, and -mind. This is supported in ritualpracticebytheenactmentofthehandgestures(mudrā),whicharetheresonanceofbuddha-body;bymantrarecitation,whichistheresonanceofbuddha-speech;andbyvisualization,whichistheresonanceofbuddha-mind.meditational deity yi-dam, Skt. iṣṭadevatā Forms or resonances of fullymanifest buddhahood whose characteristics are defined or revealed by thespecific tantric practices on the basis of which they are visualized. Afterreceiving empowerment and guidance concerning an appropriate meditationaldeity or maṇḍala of deities from an authoritative spiritual teacher, thepractitioner of the tantras seeks to experientially cultivate union with thequalities of buddha-body, -speech, and -mind through the practice of the

generationstageofmeditationrelatedtoaspecificmediationaldeityormaṇḍalaofdeities.Itisessentialthatthemeditationaldeitiesshouldnotbeperceivedasexternallyexistingor independentbeings,but ratherasa formor resonanceofbuddha-minditself.mentalbodyyid-lus,Skt.manokāyaThenoncorporealbodyassumedduringtheintermediate state of rebirth, which is said to have an initial similitude to thephysicalbodyofthepreviouslife.meritbsod-nams,Skt.puyaMeritreferstothewholesometendenciesimprintedinthemindasaresultofpositiveandskillfulthoughts,words,andactionsthatripenintheexperienceofhappinessandwell-being.mindsems,Skt.cittaInBuddhism,mindisdefinedasadynamicprocess,whichis simply the awareness of an object or event. Although some Buddhistphilosophical schools of thought do identify mind as the essence of being orpersonalidentity,thenotionofselforpersonisnotanessentialcomponentoftheBuddhistconceptofmind.Inourtextanimportantdistinctionismadebetweenourordinarymind(agrossdualizingconsciousness)andpureawareness(whichis free from the dualistic perceptions of subject and object). See awareness,intrinsicawareness,andconsciousness.MountSumeruri-rabMountSumeruistheaxismundiofIndiancosmology,thecenteroftheworld.Seefourcontinentsandeightsubcontinents.natural liberation rang-grol In the context of our text, the term naturalliberation refers to a natural process of recognitionof the actual nature of theobject,whichisfreefromanyformofrenunciationorantidote.natural purity gnas-su dag-pa/rnam-par dag-pa In our text, natural purityrefers to the quiescent, naturally abiding purity of the psycho-physicalaggregates, elemental properties, and sensory and mental processes asrepresentedbythepeacefulmeditationaldeities.nirvāṇamyang-‘dasNirva (lit.“statebeyondsorrow”)refers to thepermanentcessation of all suffering and the dissonant mental states that cause andperpetuatesuffering,alongwithallmisapprehensionwithregardtothenatureofemptinessoractualreality.nonvirtuousactionmi-dge-ba,Skt.akualaSeevirtuousaction.obscuration sgrib-pa, Skt. āvaraṇa There are two main categories ofobscurations. First, the obscurations to liberation from the karmicallyconditioned cycle of existence include not only the conscious states of ourdeludedmind(suchasdesire,hatred,jealousy,harmfulintent,etc.)butalsothepsychological tendencies that are imprintedby these statesandwhich serveas

seeds for their continuity and recurrence.The secondcategoryofobscurationsrefers to the “propensities for bewildering dualistic appearance,” the subtledispositions and latent tendencies that are deeply ingrained within anindividual’spsycheandwhicharetheoriginsofourdualisticperceptionsofthephenomenalworld and of our own consciousness.A total overcoming of bothobscurationsmarkstheattainmentofbuddhahood.Oḍḍiyānao-rgyanOḍḍiyāna,thebirthplaceofPadmasambhava,isthenameofan ancient kingdom, probably situated in the remote northwest of the Indiansubcontinent, where a large corpus of tantric literature is said to have beenpropagatedinthehumanworldforthefirsttime.omniscience thams-cadmkhyen-pa-nyid, Skt. sarvajñat In a Buddhist contextthewordisreservedonlyfortheall-knowingpristinecognitionofthebuddhas.AlthoughtheoriginalSanskritandTibetanterms,liketheirEnglishequivalent,do carry with them the literal connotation of all-knowingness, the principalmeaning of the Tibetan word should be understood in terms of a direct andsimultaneous perception of the dual aspects of reality, i.e. of the phenomenalaspects (valid onlywithin the relative framework of our ordinary perceptions)andtheirultimatenature,emptiness.Inotherwordsthetermrefersprimarilytoanonconceptual simultaneous perception of the dual aspects of reality within asinglementalact.Padmafamilypadma‘irigs,Skt.padmakulaOneofthefivefamiliesintowhichthemeditationaldeitiesoftheBuddha-bodyofPerfectResourcearesubdivided.past actions las, Skt. karma The technical term past actions refers to thedynamicrelationshipbetweenactionsandtheirconsequences. It includes in itscausal aspect both the actual actions (physical, verbal, and mental) and thepsychologicalimprintsandtendenciescreatedwithinthemindbysuchactions.After the performance of an action a causal chain is maintained within themental continuum that continues through the present and successive rebirths.Such a karmic potential is activated when it interacts with appropriatecircumstances and conditions, thus leading to the fruition of its effects. Thisdynamic of past actions has twomain features: 1) one never experiences theconsequencesofanactionnotcommitted;and2)thepotentialofanactiononcecommitted is never lost unless obviated by specific remedies. It is alsoworthbearinginmindthattheideaofkarmainBuddhismcannotbeequatedwiththenotionofcausalityasunderstoodinastrictlydeterministicsense.PeacefulandWrathfulDeitieszhi-khroThisreferstothemaṇḍalaofPeacefuland Wrathful Deities that are expressions of the perfected states of the

meditator’s own awareness, psycho-physical aggregates, elemental properties,and sensory and mental processes. The Peaceful Deities represent the naturalpurityofthesefundamentalcomponentsofourbeing,andtheWrathfulDeitiesrepresent the transformative aspects of these energies, which bring about thenaturaltransformationofthemostenduringanddeep-seatedexpressionsofourmundaneperceptualstates.perfection stage rdzogs-rim, Skt. sampannakrama Following the meditativegeneration of the form of themeditational deity and an approximation of thepristine cognition of the meditational deity during the generation stage, theperfection stage employs techniques for controlling the energy channels, vitalenergies, and seminal points within the practitioner’s transmuted body. Thepurpose is tomakemanifest the inner radiance inducedby the ever-deepeningrealization of pristine cognition. The factor that marks the transition fromgeneration stage to perfection stage is the yogin’s ability to draw the vitalenergiesintothecentralchannel.Seepristinecognitionandvitalenergy.pristinecognitionye-shes,Skt.jñnaThemodalityofbuddha-mind.Although all sentient beings possess the potential for actualizing pristinecognition within their mental continuum, the psychological confusions anddeludedtendenciesthatdefilethemindobstructthenaturalexpressionoftheseinherent potentials, making them appear instead as aspects of mundaneconsciousness.Buddhistliteraturementionsfivetypesofpristinecognitionthatare thequintessentialperfectedstatesofourownmental faculties.Thepristinecognition of reality’s expanse is the natural purity of the aggregate ofconsciousness,freefromdelusion; themirrorlikepristinecognitionis themindtowhichalltheobjectsofthefivesensesappearspontaneously,asinamirror—itisthenaturalpurityoftheaggregateofform,freefromaversion;thepristinecognitionof sameness is themind that experiences the threedifferent typesoffeelings (good,bad,and indifferent)asofone taste—it is thenaturalpurityoftheaggregateoffeeling,freefrompride;thepristinecognitionofdiscernmentisthemindthataccuratelyidentifiesnamesandforms—it is thenaturalpurityoftheaggregateofperceptions,freefromattachment;andthepristinecognitionofaccomplishment is the mind that accords with awakened activities and theirpurposes—it is the natural purity of the aggregate ofmotivational tendencies,freefromenvyandself-centeredambition.purerealmSeebuddhafield.pure realm of the sky-farers dag-pa‘i mkha’-spyod-kyi zhing, Skt.khecarīkṣetraThepure realmor field of the sky-farers represents the level on

whichtheawarenessholdersaresaidtoabide.Seeawarenessholder.Purification of the Lower Realms ngan-song sbyong-ba, Skt.durgatipariodhanaThis is theTantraof thePurificationof theLowerRealms,which is recited to assist the deceased in avoiding the pitfalls of rebirth as asentientbeingtrappedinthethreelowerexistences.Ratnafamilyrin-chenrigs,Skt.ratnakulaOneof thefivefamilies intowhichthemeditationaldeitiesoftheBuddha-bodyofPerfectResourcearesubdivided.realizationrtogs-pa,Skt.adhigamaThisreferstothespiritualexperiencesthatapractitioner gains through insight into and transformation of the mentalcontinuumwhileonthepathtoenlightenment,andtotheresultantattainmentofliberationorbuddhahood.realitychos-nyid,Skt.dharmatāInourtextthetermrealityreferstotheultimatenatureofmindandphenomena.reality’sexpansechos-dbyings,Skt.dharmadhtuTheexpanseofactual realityis a synonym for the expanse of emptiness. As such, it indicates both thedimensionoftheBuddha-bodyofRealityandthepristinecognitionofreality’sexpanse.Seeemptiness,Buddha-bodyofReality,andpristinecognition.refugeskyabs-‘gro,Skt.araagamanaThisterminBuddhistusageindicatestheact of entrusting one’s spiritual growth and well-being to the Three PreciousJewels.TheThreePreciousJewelsare theobjectsof refuge,and thenatureofthe refuge sought from each of the three differs. In the Buddha, the fullyenlightened teacher, guidance from an enlightened being on a correct path tobuddahood is sought; in the sacred teachings, the realizations of the path aresought; and in themonastic community perfect companionship on the path tobuddhahood is sought.Rinpocherin-po-cheThis term literallymeans“high invalue or esteem,” and in ordinary language indicates a precious jewel. Byextension, in Tibetan Buddhism, the term has come to refer to an incarnatemaster who is “high in value” or “most precious.” Accordingly, the titleRinpocheiswidelyusedbyTibetanstorefertoanyincarnatespiritualteacher.ŚakyamuniBuddhaśākyathub-paOurhistoricalbuddha,whoisconsideredtohave been the fourth supreme Buddha-body of Emanation to have appearedduringthisparticularaeon.TheBuddhaŚākyamuniisconsideredbyhistorianstohave lived in the sixth century BC and is credited, according to Buddhisttradition,astheprogenitorofallthecontemporaryBuddhistlineagesrelatingtothesūtrasandcertainofthoserelatedtothetantras,andfortheestablishmentoftheearlyBuddhistmonasticcommunity.seedsyllableyig-‘bru,Skt.bjkaraGenerally,thisreferstoSanskritsyllablesor

letters visualized as the quintessential basis from which arise the forms ofmeditationaldeities.selflessness bdag-med, Skt. nairātmya Selflessness in Buddhist philosophy isunderstood to imply the lack of inherent existence both in the personality andalsoinphysicalandmentalphenomena.Seeinherentexistence.sentient being sems-can/‘gro-ba, Skt. sattva/gati In a Buddhist context, theexpressionsentientbeinghasatechnicalusagethatcontrastswiththeconceptofabuddha.The termrefers toallbeings incyclicexistenceandalso thosewhohave attained liberation from it but who have not attained fully manifestbuddhahood.Seesixclassesofsentient/livingbeings.six classes of sentient/living beings ‘gro-ba rigs-drug, Skt. agati A birth incyclic existence is characterized as occurring among one or other of the sixclassesoflivingbeings,dependingonthenatureandmaturityofanindividual’spast actions. The six classes are: 1) gods, mundane celestial beings whoseprimary mental state is one of pride or exaltation; 2) antigods, who arepredominantlyhostileandjealous;3)humanbeings,whoareinfluencedbyeachofthedissonantmentalstates;4)animals,whoareundertheswayofinstinctandobfuscation; 5) anguished spirits, who are under the sway of attachment andunsatisfiedcraving;and6) thedenizensof thehells,whoareoverwhelmedbyhatred,anger,andfear.Sinceallfivedissonantmentalstateshaveinfluenceonhumanbeings,itisnotinappropriatetolookuponalloftheseconditionsalsoasextrapolationsofhumanpsychologicalstates.Inour text theprimarycausesofrebirthineachofthesesixrealmsarerespectivelyidentifiedaspride,jealousy,attachment,delusion,miserliness,andhatred.sixdissonantmentalstatesnyon-mongsdrug,Skt.satkleśaIncertaininstancesinour textwhen thecontext relates to rebirthamong thesixclassesofbeings,thisenumerationdoesnotrefertotheclassicalcategorizationofthesixprimarydissonant mental states—fundamental ignorance, attachment, aversion, pride,doubt,anddissonantorafflictiveviews—buttothesixpoisonsthataresaidtogeneraterebirthamongthesixclassesoflivingbeings,namely:pride,jealousy,attachment,delusion,miserliness,andhatred.sixintermediatestatesbar-dodrugSeeintermediatestates.sixrealmsSeesixclassesofsentient/livingbeings.six-syllablemantra yi-ge drug-pa, Skt. aakara The six-syllable mantra (OṂMAṆIPADMEHŪM)isthatofAvalokiteśvara.sky-farermkha‘-spyod-ma,Skt.khecarīSeepurerealmofthesky-farers.spiritualsiblingmched-grogs/rdo-rjespun-sring In the context of the tantras,

sixtypesofspiritualsiblingareidentified:1)universalspiritualsiblings,i.e.allsentient beings who from beginningless time have been one’s parents; 2)spiritual siblings who share the Buddhist teachings; 3) harmonious spiritualsiblingswhoaresimilarinviewandconduct;4)dearspiritualsiblingswhosharethe same spiritual teacher; 5) close spiritual siblings who receive teachingstogether;and6)intimatespiritualsiblingswhoreceiveempowermentstogether.spiritual teacherbla-ma, Skt.guru The original Sanskrit word guru literallymeans “heavy” or “weighty,” and by extension “a venerable teacher.” TheTibetan equivalent bla-ma (pronounced lama) means “unsurpassed” or“supreme,”indicatingthattheguruisunsurpassedintermsofbeingtheperfectobject toward which meritorious activity should be directed. However, it isimportant to note that specific qualifications are necessary in order to beconsidered as a spiritual teacher. These qualifications differ according to thelevel of spiritual practice at which a student adopts a teacher. Ultimately, theguruisone’sownBuddhanature.stages of generation and perfectionbskyed-rim, Skt. utpattikrama/ rdzogs-rim,Skt.sampannakramaSeegenerationstageandperfectionstage.stūpamchod-rtenA sacredobject representativeofbuddha-mind.StūpaswereoriginallyasymboloftheBuddha-bodyofReality,constructedinadome-shapetoholdtheremainsofŚākyamuniBuddha.ThestūpascommonlyseeninTibetanculturalregionsareconstructedtoaspecificarchitecturaldesign,usuallyintheshapeof adome, raisedona squarebaseof several layers fromwhich rises amultilayered spire. Inmonasteries and sacred sites, a series of eight stūpas isfrequently constructed, symbolizing different events in the life of ŚākyamuniBuddha. Others are extraordinarily large, like those of Baudhnāth andSvayambhū in Nepal, Sanchi in India, and Borabudor in Indonesia. Thesymbolismofthestūpaiscomplex,representingtheprogressiontobuddhahood,the five elements, the five pristine cognitions, and so forth. Smaller reliquarystūpasarefrequentlybuiltasafunerarymemorialtoimportantspiritualteachers,oftenenshriningtheirsacredashesorembalmedremains.substantialist views mtshan-‘dzin, Skt. lakşaṇagrahana The mistakenapprehension that the form, color, and other characteristics assumed by anyparticularentityhaveinherentexistence.Seeinherentexistence.subtle body phra-ba‘i lus, Skt. sūkṣmakāya In contrast to our gross physicalbody (composed of flesh, bones, and blood), the subtle body comprises anetworkofsubtleenergychannels,vitalenergies,andseminalpointsofenergy.Thisformarisesasanaturalexpressionoftheinteractionofthesubtlemindand

thesubtlevitalenergiesonwhichitdepends.SeetheintroductorycommentarybyHHtheDalaiLama.Themostadvancedlevelofsubtlebody,knownin thetantrasasthepureillusorybody,isexperiencedonlywhenanindivisibleunityofbuddha-body,-speech,and-mindhasbeenactualizedattheconclusionofthegeneration and perfection stages of meditation. A similitude of such a subtlebodycanbeexperiencedduring thepracticeofdreamyoga,when the levelofconsciousness is relatively subtle and deep due to the temporary cessation ofactivesensoryprocesses.Thementalbodyexperiencedduringtheintermediatestateofrebirthisalsoaformofsubtlebody.Seealsovitalenergy.sufferingsdug-bsngal,Skt.dukhat InaBuddhistcontext, the termsuffering isusedinabroadsenseandincludesnotonlyphysicalsensationsbutalsomentalexperiences,thatistosayalltheessentiallyunsatisfactoryexperiencesoflifeincyclic existence. The various forms of suffering can be categorized into threegroups: 1) the suffering of suffering; 2) the suffering of change; and 3) thesufferingofpervasiveconditioning.Thefirstcategoryreferstoallourphysicalsensations andmental experiences that are self-evident to us as suffering andtowardwhichwe have spontaneous feelings of aversion.The second categoryincludes all our experiences that are normally recognized as pleasant anddesirable, but which are nonetheless suffering in that persistent indulgence inthesealwaysresultsinthechangedattitudeofdissatisfactionandboredom.Itisonlythroughreflectionthattheunsatisfactorynatureofsuchexperiencescanberealized.Thethirdcategoryreferstoabasiclevelofsufferingthatunderliestheround of birth, sickness, old age, and death, and is called the suffering ofpervasiveconditioning.Thissufferingservesasthecauseofourexperiencesofthetwootherclassesofsuffering.Itiscalledpervasivebecauseitextendstoallforms of life in cyclic existence, irrespective ofwhether or not life-forms areendowedwithbodilyexistence.sūtramdoTheoriginaldiscoursesthatŚākyamuniBuddhataughtpubliclytohisdisciplesasafullyordainedmonk,consequenttohisattainmentofbuddhahood.Thescriptural transmissionsof thesacred teachingsofBuddhismcomprise thecanonicalstrasandtantras,aswellastheircommentarialliterature.tantrargyudTheSanskritwordtantraanditsTibetanequivalentrgyudliterallymean a “continuum” or “unbroken stream” flowing from the seed of Buddhanature to enlightenment.Tantra also refers to the literatureor tantra texts thatexpoundthemeditativepracticesofthevariousclassesoftantra.Becausetantraincludes sophisticated techniques that, unlike the sūra path, enable dissonantmentalstates (suchasdesire/attachmentandhatred/aversion) tobe transmuted,

withoutrenunciationorrejection,intostatesofrealization,itispossibleforthepractitioner to cultivate an uninterrupted continuum between their ordinaryinitialmind,theadvancedmindonthepath,andtheresultantfullyenlightenedmind of a Buddha. The successive classes of tantra represent stages of ever-decreasing emphasis on external ritual and ever-increasing subtlety of internalmeditation, together with an ever-increasing subtlety of the dissonant mentalstates (attachment in particular), which can be transformed into a blissfulexperienceconjoinedwiththerealizationoftheactualnatureofreality.Itissaidthat,onthebasisofthefulfillmentofthegenerationandperfectionstagesofthetantras,fullymanifestbuddahoodcanbeattainedinasinglelifetime.ThoseGonetoBlissbde-bargshegs-pa,Skt.sugataAnepithetofthebuddhas.threebuddha-bodiessku-gsum,Skt.trikāyaSeebuddha-body.threelowerexistencesngan-songgsum,Skt.tridurgatiSeelowerexistences.Three Precious Jewels dkon-mchog gsum, Skt. triratna The Three PreciousJewelscomprisetheBuddha,thesacredteachings,andthemonasticcommunityofmonksandnuns.Togethertheseareregardedastheperfectobjectsinwhichrefugecanbesoughtfromtheunsatisfactorynatureoflifeincyclicexistenceingeneral, and particularly from the potential suffering of unfavorable futureexistences. They are called precious jewels because, like the wish-fulfillingjewelsofIndianclassicalliterature,intheirmetaphoricalsensetheypossessthewish-fulfillingcapacitytoprovideprotectionfromtheperilsofcyclicexistence.Seerefuge.threetimesdus-gsumThethreetimesarethoseofpast,present,andfuture.three world-systems ‘jig-rten-gyi khams gsum, Skt. tridhtu According toBuddhism, cyclic existence includes three world-systems, namely: the world-system of desire, the world-system of form, and the world-system offormlessness. Among them, theworld-system of desire is a state of existencedominated by sensual experiences, particularly the sensations of suffering andpleasure. It is inhabitedbyall sixclassesofsentientbeings, includinghumansandsixcategoriesofgods.Theworld-systemof form, inwhichbeingshaveacomparatively subtle level of consciousness, temporarily devoid of grosssensationsofpain andpleasure, is regardedas a statebeyondordinaryhumanexistence and inhabited only by gods. Birth in such a realm requires theattainment of one or all of the four meditative concentrations in past lives.Lastly, the world-system of formlessness is regarded as the highest level ofrebirth within cyclic existence and a state where an individual’s physicalfacultiesexistonlyaspotenciesandtheindividualfunctionsonlyatthelevelof

consciousness. It is said to be inhabited by thosewho havemastered the fourformlessmeditativeabsorptions.Transcendent Lord bcom-ldan-‘das, Skt. bhagavn According to the Tibetaninterpretation, the Sanskrit honorific term bhagavān, which has often beentranslatedas“BlessedLord,”indicatesabuddhawhohas:1)“destroyed”(bcom)the four beguiling forces comprising the influence of the psycho-physicalaggegates,dissonantmentalstates,sensual temptations,andmundanedeath;2)come to “possess” (ldan) the six excellences of lordship, form, glory, fame,pristinecognition,andperseverance;and3)“transcended”(’das) thesufferingsofcyclicexistence.transmission lung, Skt. āgama The Buddhist sacred teachings comprise bothexperientialrealizationsandauthoritativetransmissions.Thelatterincludeboththeoralteachingsandsacredscripturesimpartedbythebuddhas,aswellastheassociated commentaries or treatises, which have been transmitted in anuninterruptedlineageorsuccessionfromancienttimes.InTibetanBuddhism,itisregardedasessential,ifanysignificantspiritualexperienceistobecultivated,thatatransmissionofboththetextanditsoralcommentaryisformallyreceivedfromanauthoritative lineageholder, since amere theoretical understandingofthesetopicsisnotregardedassufficient.treasures gter-ma, Skt. nidhi The Sanskrit nidhi (Tib. gter-ma), translated inEnglishas “treasure”or “revealed teaching” (gter-chos), refers to those sacredBuddhist texts and objects that were concealed in the past in order that theymightbeprotectedandrevealedinthefutureforthebenefitofposterity.twoextremesmtha’gnyis,Skt.antadvayaThetwoextremesofeternal-ismandnihilism.universalmonarchkhor-lobsgyur-ba,Skt.cakravartin InthecontextofIndo-TibetanBuddhism,theconceptofthebenignuniversalmonarchoremperorwhorulesinaccordancewiththelawofthesacredteachingsofBuddhismisonethathas permeated Buddhist literature since early times. Their appearance in theworldisconsideredauniqueandrareevent,justastheappearanceofabuddhaisconsideredtobeuniqueandrare.vajrardo-rje In the senseof rdo-rjepha-lam (pronounceddorjephalam), thisterm means the diamond, literally “the sovereign among all stones.” InBuddhism,however,rdo-rje indicates the indestructible realityofbuddhahood,whichisdefinedasbothimperishableandindivisible.Theemblemsymbolicofthisindestructiblerealityisalsoknownasrdo-rjeorvajra.Thisisascepterliketantric ritual object usually held in the right palm whenever one is playing a

ritual bell. The scepter symbolizes skillful means and the bell discriminativeawareness. Simultaneously holding them, one in each palm, represents theperfectunionofdiscriminativeawarenessandskillfulmeans.Vajrafamilyrdo-rje‘irigs,Skt.vajrakulaOneofthefiveenlightenedfamiliesintowhichthemeditationaldeitiesoftheBuddha-bodyofPerfectResourcearesubdivided.Vajrapāṇiphyag-nardo-rjeTheembodimentofthespiritualpowerandskillfulmeansofallthebuddhasasvisualizedintheformofameditationaldeity.virtuousactiondge-ba,Skt.kualaBothvirtueanditsopposite,nonvirtue,aredefinedintermsofbothmotivationandtheconsequencesoftheaction.Inorderforanactiontobedefinedaseithervirtuousornonvirtuous,certainprerequisitefeaturesmustbepresent.Theseare:motivation,theactualexecutionoftheact,andtheconclusion.Forexample,anactisnonvirtuousif it is:1)motivatedbynegative intentions; 2) committed by the agent in a sane mind and with fullknowledge; and 3) the person derives a sense of satisfaction from havingaccomplished theact.Suchactionscanbephysical,verbal,ormental.Broadlyspeaking, nonvirtuous actions are categorized into the following ten types:killing, stealing, and sexualmisconduct (whichare the threephysical actions);lying,divisivespeech,harshspeech,andmeaninglessgossip(whicharethefourverbalactions);andcovetousness,harmfulintent,anddistortedviews(whicharethe three mental actions). An act is considered virtuous if its doer eitherpassively refrains from the ten recognized types of nonvirtuous action, oractivelyengagesinactsforthesakeofotherswithanaltruisticmotivation.vitalenergyrlung,Skt.vāyuInthe tantrasandrelatedmedical traditions, it issaidthattherearetenkindsofvitalenergyorsubtlewindsthatflowthroughthe72,000energychannelsofthebody.Thesesustainlifeandincludetheenergiesthat support various conceptual states within the individual’s mind. At thesubtlestlevel,subtlemindandvitalenergyarethoughtofasasingleentity.Theten kinds of vital energy comprise: five inner vital energies that influence thebody’s innermotility,andfiveoutervitalenergies thathavespecificeffectsonthe outwardmotility of the body.The former are the vital energies associatedwiththefiveelements(earth,water,fire,wind,space)andtheirrespectivecolors(yellow, white, red, green, blue). The latter comprise life-breath, muscularmovement, digestion, semiotic/vocal movement, and reproduction/wastedisposal. The movement of vital energy through the energy channels of thesubtle body is refined in the context of the perfection stage of meditation.Ordinarily, in the case of individuals who have not cultivated such practices,

both vital energy and subtle mind are diffused via the right and left energychannelsandtherebycometopermeatetheentirenetworkofthebody’sminorchannels.Thisdissipatedvitalenergyisknownasthevitalenergyofpastactionsbecause it is activated by dissonant mental states, and the influence of pastactionsthereforepredominates,obscuringtheinnerradianceofthesubtlemind.However,when thepracticesof theperfection stageofmeditationareapplied,the knots that block their combined movement through the energy centerslocatedonthecentralenergychannelareuntiedandbothvitalenergyandsubtlemindenter, abide, anddissolvewithin the central energychannelof thebody;thenthenonconceptualinnerradiancearises,forwhichreasonitbecomesknownas the vital energy of pristine cognition. On a physical level, it is important,accordingtotheTibetanmedical tradition, thatvitalenergyremainsinbalancewith bile and phlegm, which are collectively known as the three humors, ifsoundhealthistobemaintained.windrlung,Skt.vyuSeevitalenergy.world-system‘jig-rten-gyikhams,Skt.lokadhtuSeethreeworld-systems.wrath drag-po‘i las, Skt.maraakriy The concept of wrath in the context ofBuddhist tantra should not be understood in terms of even the subtlestegocentricviolenceorfierceness.Wrathherereferstothenaturaltransformativeprocess of buddha-mind, the aggressive natural transformation of the deep-seated conditioning that underlies mundane deluded consciousness. See alsoPeacefulandWrathfulDeities.Yamagshin-rjeSeeYamaDharmarja.YamaDharmarjagshin-rjechos-kyirgyal-poTheembodimentoftheforcesofimpermanence and the infallible laws of cause and effect. His fierce form isiconographicallydepictedholdingthewheeloflife’srebirthprocesseswithinhisjaws, indicating that thenatureof cyclic existence is, in its entirety, boundbyimpermanence and the laws of cause and effect. In the context of theintermediate state of rebirth he personifies the process of confronting in deaththe nature of one’s past actions during life and, based on the natural laws ofcause and effect, he personifies the process of “judgment” that determines theconsequentialoutcomeofone’spastactions.yoginrnal-‘byor-paAccording to theTibetan definition, ayogin is defined as“onewhoseekstounitewiththefundamentalnatureofreality.”Inotherwords,a yogin is one who intensively follows the spiritual paths outlined in thegenerationandperfectionstagesofmeditation.

(For further studyandmoredetailed cross-referencingofSanskrit andTibetanterms, please refer to the glossary in our Tibetan Book of the Dead, PenguinClassics,2005.)

Notes1InourfirstcompletetranslationofTheTibetanBookoftheDead,GyurmeDorjehastracedtheTibetanliteraryhistoryofthetextandcitedsourcesforfurtherstudy.

2Seetheglossaryforadescriptionofthefivepsycho-physicalaggregatesandotherBuddhisttermsusedinthecommentary.Ed.

3TheperspectiveofTheTibetanBookoftheDeadisthatofHighestYogaTantra.Ed.

4Here“substantialist”referstothosewhograspatcharacteristics,havingfailedtounderstandthattheylackinherentexistence.

5Theso-called“blacklifechannel”isidentifiedwiththeaorta,inTibetanmedicine,whilethe“whitelifechannel”isidentifiedwiththespinalcord.

6Theinnerradianceofthepathisthatexperiencedbypractitionersandyoginsthroughtheirspiritualpracticespriortodeath.Seeglossaryunder“innerradiance.”

7Thatis,thecentralenergychannelofthebody.

8Throughoutthedeathprocessandateachstepinthereadingofthe“GreatLiberationbyHearing,”theattendinglamaisexpectedtoenterintothosemeditativestatesofawarenessthatthetextdescribesandwhichthedyingpersonisencouragedtocultivate.Inthisway,heorsheservesasasupportandanchorfortheconcentrationofthedyingandthedeceased.

9Thetwocarotidarteries,whichinduceunconsciousnesswhenpressed,areincludedamongthebody’smostvulnerablepoints.Pressureappliedattherightmomentissaidtotrapthevitalenergyandmindtogetherinthecentralchannel,withnopossibilityofregressionorreversal.Correcttraininginthisprocedureisofcrucialimportance,anditisobviouslyessentialthatthecarotidsarenotpresseduntilafterthepulsehasceased.

10Thecrownfontanelle,atthecrownofthehead,isregardedastheoptimumpointofexitfortheconsciousnessofthedyingindividual.

11TheTibetanbiographicaltraditioncitesmanyinstancesofgreatspiritualmasterswhoatthetimeoftheirdemiseenteredintoaprolongedexperienceofthisstate.

12TheplacewheretheBuddhaŚākyamuniissaidtohaveattainedbuddhahood,belowtheBodhiTreeatpresent-dayBodhGaya.