[Characteristics of Existence In Ph Intermediate State]
O nobly-born, the possessor of that sort of body will see
Thou seest thy relatives and connexions and speakest to them, but receivest no reply. Then, seeing them and thy family weeping, thou thinkest, ‘I am dead! What shall I do?’ and feelest great misery, just like a fish cast out
? Ordinarily it is only when clairvoyant vision is induced by dhyana, or exists naturally in certain specially gifted clairvoyants, and directed to the deva-world, that the devas are seen; sometimes, however, the devas appear unexpectedly. The 77i-Pitaka, like the canonical literature of Northern Buddhism, is replete with visions and unexpected visitations of devas, as Christian and Moslem sacred literature is replete with lore concerning angels.
experiencing at present. But feeling miserable will avail thee nothing now. If thou hast a divine guru, pray to him. Pray to the Tutelary Deity, the Compassionate One. Even though thou feelest attachment for thy relatives and con- nexions, it will do thee no good. So be not attached. Pray to the Compassionate Lord; thou shalt have nought of sorrow, or of terror, or of awe.
O nobly-born, when thou art driven [hither and thither] by the ever-moving wind of karma, thine intellect, having no object upon which to rest, will be like a feather tossed about by the wind, riding on the horse of breath.? Cease- lessly and involuntarily wilt thou be wandering about. To all those who are weeping [thou wilt say], ‘Here Iam; weep not. But they not hearing thee, thou wilt think, ‘I am dead!’ And again, at that time, thou wilt be feeling very miserable. Be not miserable in that way.
There will be a grey twilight-like light, both by night and by day, and at all times.’ In that kind of Intermediate State thou wilt be either for one, two, three, four, five, six, or seven weeks, until the forty-ninth day.* It hath been said that ordinarily the miseries of the Szdpa Bardo are experienced for about twenty-two days; but, because of the determining influence of karma, a fixed period is not assured.
O nobly-born, at about that time, the fierce wind of karma, terrific and hard to endure, will drive thee [onwards], from behind, in dreadful gusts. Fear it not. That is thine own
illusion. Thick awesome darkness will appear in front of thee continually, from the midst of which there will come such terror-producing utterances as ‘Strike! Slay!’ and similar threats.! Fear these not.
In other cases, of persons of much evil karma, karmically-
weapons will utter, ‘Strike! Slay!’ and so on, making a frightful tumult. They will come upon one as if com-
get hold of one. Apparitional illusions, too, of being pursued by various terrible beasts of prey will dawn. Snow, rain, darkness, fierce blasts [of wind], and hallucinations of being
of mountains crumbling down, and of angry overflowing seas, and of the roaring of fire, and of fierce winds springing up.”
When these sounds come one, being terrified by them, will flee before them in every direction, not caring whither one fleeth. But the way will be obstructed by three awful precipices—white, and black, and red. They will be terror- inspiring and deep, and one will feel as if one were about to fall down them. O nobly-born, they are not really preci- pices; they are Anger, Lust, and Stupidity.®
the fire-element, a sound as of a jungle afire; from the vital-force of the air- element, a sound like a thousand thunders reverberating simultaneously.’ Herein are described the psychic resultants of the disintegrating process called death as affecting the four grosser elements composing the human body aggregate ; the ether-element is not named, because in that element alone— i.e. in the ethereal, or Bardo-body—the consciousness-principle continues to exist. (Cf. page 933.)
and the falling down them symbolizes the entrance into a womb prior to rebirth, (See page 1257.)
Know at that time that it is the Szdpa Bardo [in which thou art]. Invoking, by name, the Compassionate One, pray earnestly, thus: ‘O Compassionate Lord, and my Guru, and the Precious Trinity, suffer it not that I (so-and-so by name) fall into the unhappy worlds.’ Act so as to forget this not.
Others who have accumulated merit, and devoted them- selves sincerely to religion, will experience various delightful pleasures and happiness and ease in full measure. But that class of neutral beings who have neither earned merit nor created bad karma will experience neither pleasure nor pain, but a sort of colourless stupidity of indifference. O nobly- born, whatever cometh in that manner—whatever delightful pleasures thou mayst experience—be not attracted by them ; dote not [on them]: think, ‘May the Gurz and the Trinity be worshipped [with these merit-given delights]’. Abandon all dotings and hankerings,
Even though thou dost not experience pleasure, or pain, but only indifference, keep thine intellect in the undistracted
thinking that thou art meditating.) This is of vast im- portance.
O nobly-born, at that time, at bridge-heads, in temples, by stiépas of eight kinds,’ thou wilt rest a little while, but thou wilt not be able to remain there very long, for thine
bone-reliques and other objects. Two of them contained authentic bits of the bones of the Buddha,
Because of this inability to loiter, thou oft-times wilt feel per- turbed and vexed and panic-stricken. At times, thy Knower will be dim; at times, fleeting and incoherent. Thereupon this thought will occur to thee, ‘Alas! I am dead! What shall I do?’ and because of such thought the Knower will become saddened and the heart chilled, and thou wilt experience infinite misery of sorrow.? Since thou canst not rest in any one place, and feel impelled to go on, think not of various things, but allow the intellect to abide in its own
As to food, only that which hath been dedicated to thee can be partaken of by thee, and no other food.* As to friends at this time, there will be no certainty.‘
These are the indications of the wandering about on the Sidpa Bardo of the mental-body. At the time, happiness and misery will depend upon karma.
Thou wilt see thine own home, the attendants, relatives, and the corpse, and think, ‘Now I am dead! What shall I do?’ and being oppressed with intense sorrow, the thought
will occur to thee, ‘O what would I not give to possess a body!’ And so thinking, thou wilt be wandering hither and thither seeking a body.
Even though thou couldst enter thy dead body nine times over—owing to the long interval which thou hast passed in ‘the Chonyid Bardo—it will have been frozen if in winter, been decomposed if in summer, or, otherwise, thy relatives will have cremated it, or interred it, or thrown it into the water, or given it to the birds and beasts of prey.t Wherefore finding no place for thyself to enter into, thou wilt be dis- satisfied and have the sensation of being squeezed into cracks and crevices amidst rocks and boulders.2?, The experiencing of this sort of misery occurs in the Intermediate State when seeking rebirth. Even though thou seekest a body, thou wilt gain nothing but trouble. Put aside the desire for a body; and permit thy mind to abide in the state of resigna- tion, and act so as to abide therein.
By thus being set face to face, one obtaineth liberation from the Bardo.