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

Di-za): ‘Odour-eaters’ ; Skt. Gandharva, the Fairies of Indian and Buddhist mythology. Their cities are fantastically-shaped clouds, which dissolve in rain and vanish. (Cf. p. 1648.)

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should close the womb-door by meditating upon the Clear Light, this being the fifth [method]. The meditation is performed as follows:

‘Lo! all substances are mine own mind;! and this mind is vacuousness, is unborn, and unceasing.’

Thus meditating, allow the mind to rest in the uncreated [state|—like, for example, the pouring of water into water. The mind should be allowed its own easy mental posture, in its natural [or unmodified] condition, clear and vibrant. By maintaining this relaxed, uncreated [state of mind], the womb-doors of the four kinds of birth? are sure to be closed. Meditate thus until the closing is successfully accomplished.

[Instructions to the Officiant]: Many very profound teachings for closing the womb-door have been given above. It is impossible that they should not liberate people of the highest, the average, and the lowest intellectual capacity. If it be asked why this should be so, it is because, firstly, the consciousness in the Bardo possessing supernormal powcr of perception® of a limited kind, whatever is spoken to one then is apprehended. Secondly, because—although [formerly] deaf or blind—here, at this time, all one’s faculties are perfect, and one can hear whatever is addressed to one. Thirdly, being continually pursued by awe and terror, onc thinketh, ‘What is best?’ and, being alertly conscious, one is always coming to hear whatever may be told to one. Since the consciousness is without a prop,* it immediately goeth to whatever place the mind directeth. Fourthly, it is casy

1 Text: rNam-shes (pron. Nam-she) : ‘consciousness-principle’: Skt. Vijzana Skandha. The translator preferred to follow the context here and rendered this as ‘mind’, as synonymous with ‘consciousness’.

2 As mentioned above, on p. 178.

8 Text: mzngon-shes (pron. ngon-she), referring to certain gifts of supernormal perception (Skt. Abhynd), of which six are commonly enumerated: (1) supernormal vision and (2) hearing ; (3) thought-reading; (4) knowledge of miraculous power ; (5) recollection of former existences; (6) knowledge of the destruction ofthe passions. For the ordinary deceased person such ‘supernormal power of perception’ is limited (or exhaustible), and only operative in the after-dcath state ; whereas for a Buddha, or a devotee perfected in yoga, it is a permanent and unlimited possession on all planes of consciousness. ‘ That is, without the human-plane body to depend upon.

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‘ That is, without the human-plane body to depend upon.

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to direct it? The memory? is ninefold more lucid than before. Even though stupid [before], at this time, by the workings of karma, the intellect becometh exceedingly clear and capable of meditating whatever is taught to it. [Hence the answer is], it is because it [i.e. the Knower] possesseth these virtues.

That the performance of funeral rites should be efficacious, is, likewise, because of that reason. Therefore, the perseverance in the reading of the Great Bardo Thidol for forty-nine days is of the utmost importance. Even if not liberated at onc setting-face-to-face, one ought to be liberated at another: this is why so many different settings-face-to-face are necessary.

[THE CHOOSING OF THE WOMB-DOOR}]

[Instructions to the Officiant]: There are, nevertheless, many classes of those who—though reminded, and instructed to direct their thoughts one-pointedly—are not liberated, owing to the great force of evil karmic obscurations, and because of being unaccustomed to pious deeds, and of being much accustomed to impious deeds throughout the aeons. Therefore, if the womb-door hath not been closed ere this, a teaching also for the selection of a womb-door is going to be given hereinafter. Now, invoking the aid of all the Buddhas and Bodhisattvas, repeat the Refuge; and, once more catling the deceased by name thrice, speak as follows:

O nobly-born, (so-and-so), listen. Although the above setting-face-to-face teachings have been given one-pointedly, yet thou hast not understood them. Therefore, if the wombdoor hath not been closed, it is almost time to assume a body. Make thy selection of the womb [according to] this best teaching. Listen attentively, and hold it in mind.

[THE PREMONITORY VISIONS OF THE PLACE OF REBIRTH]
O nobly-born, now the signs and characteristics of the

1 Lit., ‘ Fourthly, turning the mouth [of the consciousness-principle or Knower, as of a horse with a bit] is easy.’

2 Text: dranpa (pron. tanpa), lit. ‘train (or stream) of consciousness’ ; usually meaning ‘ consciousness’, or ‘ recollection’, or ‘memory’: Skt. ssyrst7.

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place of birth will come. Recognize them. In observing the place of birth, choose the continent too.

If to be born in the Eastern Continent of Liipah, a lake adorned with swans, male and female, [floating thereon], will be seen. Go not there. Recollect the revulsion [against going there].2 If one goeth there, [that] Continent—though endowed with bliss and ease—is one wherein religion doth not predominate. Therefore, enter not therein.

If to be born in the Southern Continent of Jambu, grand delightful mansions will be seen. Enter therein, if one is to enter.

Therefore, enter not therein.

If to be born in the Southern Continent of Jambu, grand delightful mansions will be seen. Enter therein, if one is to enter.

If to be born in the Western Continent of Balang-Chod, a lake adorned with horses, male and female, [grazing on its shores], will be seen. Go not even there, but return here. Although wealth and abundance are there, that being a land wherein religion doth not prevail, enter not therein.

If to be born in the Northern Continent of Daminyan, a lake adorned with male and female cattle, [grazing on its shores], or trees, [round about it], will be seen. Although duration of life, and merits are there, yet that Continent, too, is one wherein religion doth not predominate. Therefore enter not.

These are the premonitory signs [or visions] of the taking rebirth in those [Continents]. Recognize them. Enter not.’

If one is to be born as a deva, delightful temples [or mansions] built of various precious metals also will be seen.* One may enter therein; so enter therein.

1 In the description of these Continents which follows, Tibetan names are given ; in our Introduction (pp. 64-5) the Sanskrit names are given along with complementary description.

2 Text: rulog: ‘rebellion’ or ‘revulsion’, By recollecting the revulsion, i.e. the mental attitude which will oppose entering there, the deceased is put on his guard.

8 This paragraph is misplaced in the MS., having been copied as coming after ‘will be seen’ in the paragraph immediately above, following our rendering.

* The Christian conception of Heaven, as a definite place, having streets of gold and walls of precious stones, probably owes its origin to pre-Christian beliefs parallel to the Hindu and Buddhist beliefs concerning the Heaven of the Devas. Nirvana misleadingly has been called the Buddhist Heaven: a Heaven implies a place and sangsaric phenomena, whereas Nirvana is non-sangsaric, is beyond all phenomena, being ‘the Unbecome, the Unborn, the Unmade, the

PART IT] SIGNS OF BIRTHPLACE 185

If to be born as an asura, either a charming forest will be seen or else circles of fire revolving in opposite directions. Recollect the revulsion; and do not enter therein by any means.

If to be born amongst beasts,! rock-caverns and deep holes in the earth and mists will appear. Enter not therein.

If to be born amongst pretas, desolate treeless plains and shallow caverns, jungle glades and forest wastes will be seen. If one goeth there, taking birth as a preta, one will suffer various pangs of hurger and thirst. Recollect the revulsion ; and do not go there by any means. Exert great energy [not to enter therein].