[the All-Determining Influence of Thought]
[Instructions to the Officiant]: Say that; for by such set- ting-face-to-face, despite the previous non-liberation, libera- tion ought surely to be obtained? here. Possibly, [however, ] liberation may not be obtained even after that setting-face- to-face ; and earnest and continued application being essential, again calling the deceased by name, speak as follows:
O nobly-born, thy immediate experiences will be of momen- tary joys followed by momentary sorrows, of great intensity,
If thou art to be born on a higher plane, the vision of that higher plane will be dawning upon thee.
Thy living relatives may—by way of dedication for the benefit of thee deceased—be sacrificing many animals,* and performing religious ceremonies, and giving alms. Thou,
? Lit., ‘ will be obtained’.
operator of the catapult is karma, who stretches out the catapult to its limit and then relaxes it, alternately.
Animal sacrifice to the dead, in Tibet as in India, originated in ancient times, far prior to the rise of Buddhism, which, of course, prohibits it, Survivals of it
because of thy vision not being purified, mayst be inclined to grow very angry at their actions and bring about, at this moment, thy birth in Hell: whatever those left behind thee may be doing, act thou so that no angry thought can arise in thee, and meditate upon love for them.
Furthermore, even if thou feelest attached to the worldly goods thou hast left behind, or, because of seeing such worldly goods of thine in the possession of other people and being enjoyed by them, thou shouldst feel attached to them through weakness, or feel angry with thy successors, that feeling will affect the psychological moment in such a way that, even though thou wert destined to be born on higher and happier planes, thou wilt be obliged to be born in Hell, or in the world of pretas [or unhappy ghosts]. On the other hand, even if thou art attached to worldly goods left behind, thou wilt not be able to possess them, and they will be of no use to thee. Therefore, abandon weakness and attachment for them; cast them away wholly; renounce them from thy heart. No matter who may be enjoying thy worldly goods, have no feeling of miserliness, but be prepared to renounce them willingly. Think that thou art offering them to the Precious Trinity and to thy guru, and abide in the feeling of unattachment, devoid of weakness [of desire].
have persisted in Tibet, but without the approval of the /a@mas, as our text clearly proves; and, if practised nowadays, it is only rarely, and by the rude folk of remote districts, who are Buddhist merely in name.
Save for the yogi or lama eager for the highest spiritual development—with which flesh-eating is said to be incompatible —Tibetans, being confirmed eaters of animal corpses, like the Brahmins of Kashmir (who are, consequently, not recognized as Brahmins by the pure-living Brahmins of India), excuse their meat-eating on the grounds of climatic and economic necessity. Although Tibet is poor in cereals and vegetables and fruits, this seems to be chiefly an unconscious attempt to cover up a racial predisposition, inherited from nomadic and pastoral ancestors, for a flesh diet. Even in Ceylon, where there can be no such excuse for Buddhists to disobey the precept prohibiting the taking of life, flesh-eating has already made rapid progress since the advent of Christianity, which, unlike Buddhism, does not, unfortunately, teach kindness to animals as a religious tenet, St. Paul himself being of opinion that God cares not for oxen (see z Cor, ix.g). And yet on Ceylon’s Sacred Mount of Mihintale still stands, as witness of a purer Buddhism, the ancient edict, cut on a stone slab, pro- hibiting—as the Edicts of Asoka prohibit—the slaying of any animal, either in sacrifice or for food.
PART) IEHE DIRECTING OF THOUGHT 17d
Again, when any recitation of the Kamkanit Mantra’ is
being made on thy behalf as a funeral rite, or when any rite for the absolving of bad karma liable to bring about thy birth in lower regions is being performed for thee, the sight of their being conducted in an incorrect way, mixed up with sleep and distraction and non-observance of the vows and lack of purity [on the part of any officiant], and such things indicating levity—all of which thou wilt be able to see because thou art endowed with limited karmic power of prescience 2—thou mayst feel lack of faith and entire dis- belief [in thy religion]. Thou wilt be able to apprehend any fear and fright, any black actions, irreligious conduct, and incorrectly recited rituals? In thy mind thou mayst think, ‘ Alas! they are, indeed, playing me false’. Thinking thus, thou wilt be extremely depressed, and, through great resentment, thou wilt acquire disbelief and loss of faith, instead of affection and humble trustfulness. This affecting the psychological moment, thou wilt be certain to be born in one of the miserable states.
do thee great harm. However incorrect the ritual and im- proper the conduct of the priests performing thy funeral rites, [think], ‘What! mine own thoughts must be impure! How can it be possible that the words of the Buddha should be incorrect? It is like the reflection of the blemishes on mine own face which I see in a mirror; mine own thoughts must
is their body, the Dharma their utterance, and in their mind they are the Buddha in reality: I will take refuge in them’.
Thus thinking, put thy trust in them and exercise sincere love towards them. Then whatever is done for thee [by those] left behind will truly tend to thy benefit. Therefore the exercise of that love is of much importance; do not forget this.
Again, even if thou wert to be born in one of the miserable states and the light of that miserable state shone upon thee, yet by thy successors and relatives performing white! religious rites unmixed with evil actions, and the abbots and learned priests devoting themselves, body, speech, and mind, to the performance of the correct meritorious rituals, the delight from thy feeling greatly cheered at seeing them will, by its own virtue, so affect the psychological moment that, even though thou deservest a birth in the unhappy states, there will be brought about thy birth on a higher and happier plane.
exercise pure affection and humble faith towards all impartially. This is highly important. Hence be extremely careful.
O nobly-born, to sum up: thy present intellect in the Inter- mediate State having no firm object whereon to depend, being of little weight and continuously in motion, whatever thought occurs to thee now—be it pious or impious—will wield great power; therefore think not in thy mind of im- pious things, but recall any devotional exercises; or, if thou
affection and humble faith; pray to the Compassionate One, or to thy tutelary deities ; with full resolve, utter this prayer :
‘Alas! while wandering alone, separated from loving friends,” When the vacuous, reflected body of mine own mental ideas dawneth upon me, May the Buddhas, vouchsafing their power of compassion, Grant that there shall be no fear, awe, or terror in the Bardo. When experiencing miseries, through the power of evil karma, May the tutelary deities dispel the miseries. 1 ‘White’ as opposed to ‘ black’ (as in black magic or sorcery). * Cf. the following from the Orologium Sapientiae, Comper’s ed. (p. 119):
‘Where is now the help of my friends? Where be now the good behests of our kinsmen and others ??
When the thousand thunders of the Sound of Reality re- verberate,
May they all be sounds of the Six Syllables.
When Karma follows, without there being any protector,
May the Compassionate One protect me, I pray.
When experiencing the sorrows of karmic propensities here,
May the radiance of the happy clear light of Samadhi shine upon me.’
Earnest prayer in this form will be sure to guide thee along; thou mayst rest assured that thou wilt not be deceived. Of great importance is this: through that being recited, again recollection cometh; and recognition and liberation will be achieved.