The Tibetan Book of the Dead — ed. W. Y. Evans-Wentz

2 After the expiration has ceased, the vital-force (lit. ‘inner-breath’) is thought to remain in the median-nerve so long as the heart continues to throb.

8 Text: nam-shes (pron. nam-she): Skt. vijzdna or, preferably, chaitanya: ‘conscious-principle’ or ‘ object-knowing principle’.

4 Sometimes it may continue for seven days, but usually only for four or five days. The consciousness-principle, however, save in certain conditions of trance, such as a yogi, for example, can induce, is not necessarily resident in the body all the while ; normally it quits the body at the moment called death, holding a subtle magnetic-like relationship with the body until the state referred to in the text comes to an end. Only for adepts in yoga would the departure of the consciousness-principle be accomplished without break in the continuity of the stream of consciousness, that is to say, without the swoon state referred to.

The death process is the reverse of the birth process, birth being the incarnating, death the discarnating of the consciousness-principle ; but, in both alike, there is a passing from one state of consciousness into another. And, just as a babe must wake up in this world and learn by experience the nature of this world, so, likewise, a person at death must wake up in the Bardo world and become familiar with its own peculiar conditions. The Bardo body, formed of matter in an invisible or ethereal-like state, is an exact duplicate of the human body, from which it is separated in the process of death. Retained in the Bardo body are the consciousness-principle and the psychic nerve-system (the counterpart, for the psychic or Bardo body, of the physical nerve-system of the human body). (Cf. p. 161%.)

PART I] THESSYMPTOMS OF DEATH 93

In the setting-face-to-face, the repetition [of the above address to the deceased] is to be persisted in until a yellowish liquid beginneth to appear from the various apertures of the bodily organs [of the deceased].

In those who have led an evil life, and in those of unsound nerves, the above state endureth only so long as would take to snap a finger. Again, in some, it endurcth as long as the time taken for the eating of a meal,

In various Zantras it is said that this state of swoon endureth for about three and one-half days. Most other [religious treatises] say for four days; and that this settingface-to-face with the Clear Light ought to be persevered in [during the whole time].

The manner of applying [these directions] is:

Most other [religious treatises] say for four days; and that this settingface-to-face with the Clear Light ought to be persevered in [during the whole time].

The manner of applying [these directions] is:

If [when dying] one be by one’s own self capable [of diagnosing the symptoms of death], use [of the knowledge] should have been made ere this.1_ If [the dying person be| unable to do so, then either the guru, or a shishya, or a brother in the Faith with whom the one [dying] was very intimate, should be kept at hand, who will vividly impress upon the one [dying] the symptoms [of death] as they appear in due order [repeatedly saying, at first] thus :?

Now the symptoms of earth sinking into water are come.’

1 The full meaning implied is that not only should the person about to die diagnose the symptoms of death as they come, one by one, but that he should also, if able, recognize the Clear Light without being set face to face with it by some second person.

2 Cf. the following instructions, from Ars Moriendi (fifteenth century), Comper’s ed. (p. 93): ‘When any of likelihood shall die [i.e. is likely to die}, then it is most necessary to have a special friend, the which will heartily help and pray for him, and therewith counsel the sick for the weal [i. e. health] of his soul.’

3 The three chief symptoms of death (which the text merely suggests by naming the first of them, it being taken for granted that the reader officiating will know the others and name them as they occur), with their symbolical counterpart, are as follows : (1) a bodily sensation of pressure, ‘earth sinking into water’ ; (2) a bodily sensation of clammy coldness as though the body were immersed in water, which gradually merges into that of feverish heat, ‘ water sinking into fire’; (3) a feeling as though the body were being blown to atoms, ‘ fire sinking into air’, Each symptom is accompanied by visible external changes in the body, such as loss of control over facial muscles, loss of hearing, loss of sight,

p. 94

When all the symptoms [of death] are about to be completed, then enjoin upon [the one dying] this resolution, speaking in a low tone of voice in the ear:

O nobly-born (or, if it be a priest, O Venerable Sir), let not thy mind be distracted.

If it be a brother [in the Faith], or some other person, then call him by name, and [say] thus:

O nobly-born, that which is called death being come to thee now, resolve thus: ‘O this now is the hour of death. By taking advantage of this death, I will so act, for the good of all sentient beings, peopling the illimitable expanse of the heavens, as to obtain the Perfect Buddhahood, by resolving on love and compassion towards (them, and by directing my entire effort to] the Sole Perfection.’

By taking advantage of this death, I will so act, for the good of all sentient beings, peopling the illimitable expanse of the heavens, as to obtain the Perfect Buddhahood, by resolving on love and compassion towards (them, and by directing my entire effort to] the Sole Perfection.’

Shaping the thoughts thus, especially at this time when the Dharma-Kaya of Clear Light [in the state] after death can be realized for the benefit of all sentient beings, know that thou art in that state; [and resolve] that thou wilt obtain the best boon of the State of the Great Symbol, in which thou art, [as follows]:

‘Even if I cannot realize it, yet will I know this Bardo, and, mastering the Great Body of Union in Bardo, will appear in whatever [shape] will benefit [all beings] whomsoever : ?

the breath coming in gasps just before the loss of consciousness, whereby /amas trained in the science of death detect, one by one, the interdependent psychic phenomena culminating in the release of the Bardo body from its human-plane envelope. The translator held that the science of death, as expounded in this treatise, has been arrived at through the actual experiencing of death on the part of learned /a@mas, who, when dying, have explained to their pupils the very process of death itself, in analytical and elaborate detail. (See p. 1627.)

1 In this state, realization of the Ultimate Truth is possible, providing sufficient advance on the Path has been made by the deceased before death. Otherwise, he cannot benefit now, and must wander on into lower and lower conditions of the Bardo, as determined by karma, until rebirth. (See p. 135%.)

* The Tibetan of the text is here unusually concise, Literally rendered it is, ‘will appear in whatever will subdue {for beneficial ends] whomsoever’. To subdue in this sense any sentient being of the human world, a form which will appeal religiously to that being is assumed. Thus, to appeal to a Shaivite devotee, the form of Shiva is assumed ; to a Buddhist, the form of the Buddha Shakya Muni; to a Christian, the form of Jesus; to a Moslem, the form of the Prophet ; and so on for other religious devotees; and for all manners and conditions of mankind a form appropriate to the occasion—for example, for subduing

Pam) THE CLEAR LIGHT OF THE VOID 95

I will serve all sentient beings, infinite in number as are the limits of the sky.’

Keeping thyself unseparated from this resolution, thou shouldst try to remember whatever devotional practices thou wert accustomed to perform during thy lifetime.

In saying this, the reader shall put his lips close to the ear, and shall repeat it distinctly, clearly impressing it upon the dying person so as to prevent his mind from wandering even for a moment.

After the expiration hath completely ceased, press the nerve of sleep firmly ; and, a /é@ma, or a person higher or more learned than thyself, impress in these words, thus: