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

But if not, by application of this distinct recalling [to the deceased], while in the second stage of the Bardo, his intellect is awakened and attaineth liberation.

While on the second stage of the Bardo, one’s body is of the nature of that called the shining illusory-body.}

Not knowing whether [he be] dead or not, [a state of] lucidity cometh [to the deceased].? If the instructions be successfully applied to the deceased while he is in that state, then, by the meeting of the Mother-Reality and the Offspring- Reality,? kayma controlleth not.4 Like the sun’s rays, for example, dispelling the darkness, the Clear Light on the Path dispelleth the power of karma.

1 Text: dag-pahi-sgyu-lus (pron. tag-pay-gyu-lit) : ‘pure (or shining) illusory body’: Skt. mayd-riipa. This is the ethereal counterpart of the physical body of the earth-plane, the ‘astral-body’ of Theosophy.

2 With the departure of the consciousness-principle from the human body there comes a psychic thrill which gives way to a state of lucidity.

§ Text: Chés-nyid-ma-bu: Skt. Dharma Matri Putra : ‘Mother and Offspring Reality (or Truth).? The Offspring-Truth is that realized in this world through practising deep meditation (Skt. dhyana), The Mother-Truth is the Primal or Fundamental Truth, experienced only after death whilst the Knower is in the Bardo state of equilibrium, ere karmic propensities have erupted into activity. What a photograph is compared to the object photographed, the Offspring- Reality is to the Mother-Reality.

* Lit., ‘karma is unable to turn the mouth or head’, the figure implied being that of a rider controlling a horse with a bridle and bit. In the Tantra of the Great Liberation, there is this similar passage: ‘The man blinded by the darkness of ignorance, the fool caught in the meshes of his actions, and the illiterate man, by listening to this Great Tantra, are released from the bonds of harma’ (cf. Tantra of the Great Liberation, line ao5, as edited by Arthur Avalon, London, 1913, P- 359).

PART 1] BARDO OF KARMIC ILLUSIONS 101

That which is called the second stage of the Bardo dawneth upon the thought-body.' The Knower? hovereth within those places to which its activities had been limited. If at this time this special teaching be applied efficiently, then the purpose will be fulfilled; for the karmic illusions will not have come yet, and, therefore, he [the deceased] cannot be turned hither and thither [from his aim of achieving Enlightenment ].

[PART 1]j

Pee 2.47900 OF THE EXPERIENCING OF
KREALITY|

LINTRODUCTORY INSTRUCTIONS CONCERNING
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THE CHONYID BARDO, WHEN THE KARMIC
APPARIDIONS APPEAR]

But even though the Primary Clear Light be not recognized, the Clear Light of the second Bardo being recognized, Liberation will be attained. If not liberated even by that, then that called the third Bardo or the Chonyid Bardo dawneth.

If not liberated even by that, then that called the third Bardo or the Chonyid Bardo dawneth.

In this third stage of the Bardo, the karmic illusions come to shine. It is very important that this Great Setting-face-toface of the Choényid Bardo be read: it hath much power and can do much good.

About this time [the deceased] can see that the share of food is being set aside, that the body is being stripped of its garments, that the place of the sleeping-rug is being swept ;°

1 Text: jsid-kyi-lis (pron. yid-kyt-li), ‘mental-body’, ‘desire-body’, or ‘ thought-body’.

2 Cf. pp. 92%, 957, 961.

5 The references are (1) to the share of food being set aside for the deceased during the funeral rites ; (2) to his corpse being prepared for the shroud; (3) to his bed or sleeping-place.

p. 102

can hear all the weeping and wailing of his friends and relatives, and, although he can see them and can hear them calling upon him, they cannot hear him calling upon them, so he goeth away displeased.

At that time, sounds, lights, and rays—all three—are experienced. These awe, frighten, and terrify, and cause much fatigue. At this moment, this setting-face-to-face with the Bardo [during the experiencing] of Reality is to be applied. Call the deceased by name, and correctly and distinctly explain to him, as follows:

O nobly-born, jisten with full attention, without being distracted: There are six states of Bardo, namely: the natural state of Bardo while in the womb;! the Bardo of the dream-state;? the Bardo of ecstatic equilibrium, while in deep meditation;* the Bardo of the moment of death ;* the Bardo (during the experiencing| of Reality ;° the Bardo of the inverse process of saugsdric existence.® These are the six.

O nobly-born, thou wilt expericnce three Bardos, the Bardo of the moment of death, the Bardo [during the experiencing] of Reality, and the Sardo while seeking rebirth. Of these three, up to yesterday, thou hadst experienced the Bardo of the moment of death. Although the Clear Light of Reality dawned upon thee, thou wert unable to hold on, and so thou hast to wander here. Now henceforth thou art going to experience the [other] two, the Chényid Bardo and the Sidpa Bardo.

1 Text: Skye-gnas Bardo (pron. Kye-nay Bardo): ‘Intermediate State’, or
‘State of Uncertainty, of the place of birth (or while in the womb)’.

* Text: Rmi-lan Bardo (pron. Mi-lam Bardo): ‘Intermediate State’, or ‘State of Uncertainty, [during the experiencing] of the dream-state’.

° Text: Ting-nge-hzin Bsam-giam Bardo (pron. Tin-ge-ain Sam-tam Bardo) : ‘Intermediate State’, or ‘State of Uncertainty, [during the experiencing] of Dyhana (Meditation) in Samadhi (Ecstatic equilibrium)’.

* Text: Hehi-khahi Bardo (pron. Chi-khai Bardo): ‘Intermediate State’, or ‘State of Uncertainty, of the dying moment (or moment of death) ’.

* Text: Hehi-khahi Bardo (pron. Chi-khai Bardo): ‘Intermediate State’, or ‘State of Uncertainty, of the dying moment (or moment of death) ’.

5 Text: Chés-nyid Bardo (pron. Ché-nyid Bardo): ‘Intermediate State’, or
‘State of Uncertainty, [during the experiencing] of Reality’.

® Text: Lugs-hbyung Srid-pahi Bardo (pron. Lu-jung Sid-pai Bardo : ‘Intermediate State’, or ‘State of Uncertainty, in the inverse process of sangsdaric (worldly) existence’—the state wherein the Knower is seeking rebirth.

PART II] THE SECRET OF RECOGNITION 103

Thou wilt pay undistracted attention to that with which I am about to set thee face to face, and hold on:

O nobly-born, that which is called death hath now come. Thou art departing from this world, but thou art not the only one; [death] cometh to all. Do not cling, in fondness and weakness, to this life. Even though thou clingest out of weakness, thou hast not the power to remain here. Thou wilt gain nothing more than wandering in this Sangsara.} Be not attached [to this world]; be not weak. Remember the Precious Trinity.?

O nobly-born, whatever fear and terror may come to thee in the Chinyid Bardo, forget not these words; and, bearing their meaning at heart, go forwards: in them lieth the vital secret of recognition:

‘Alas! when the Uncertain Experiencing of Reality is dawning upon me here,’

With every thought of fear or terror or awe for all [apparitional appearances] set aside,

May I recognize whatever [visions] appear, as the reflections of mine own consciousness ;

May I know them to be of the nature of apparitions in the
Bardo:

When at this all-important moment [of opportunity] of achieving a great end,

May I not fear the bands of Peaceful and Wrathful [ Deities], mine own thought-forms.*’

Repeat thou these [verses] clearly, and remembering their significance as thou repeatest them, go forwards, [O noblyborn]. Thereby, whatever visions of awe or terror appear,

1 Text: Hkhor-va (pron. Khor-wa): ‘a thing whirling round’; ‘ whirligig’ : Skt. Sangsdra (or Samsara).

2 That is, the Buddha, the Dharma, the Sangha,

8 Reality is experienced or glimpsed in a state of uncertainty, because the Knower experiences it through the Bardo counterpart of the illusory perceptive faculties of the earth-plane body and not through the unobscured supramundane consciousness of the pure Dharma-Kaya state, wherein there can be no Bardo (i.e ‘Uncertain’, or ‘Intermediate State’).

4 Text: rang-snang (pron. rang-nang): ‘one’s own [mental] visions (or thought-forms).’

p. 104

recognition is certain; and forget not this vital secret art lying therein.