[Womb-Birth: the Return To the Human World]

one delighteth in entering a womb or hath to enter, there is a teaching for the selection of the womb-door of impure Sangsara. Listen:

Looking with thy supernormal power of foresight over the Continents, as above, choose that in which religion prevaileth and enter therein.

If birth is to be obtained over a heap of impurities,* a sensa- tion that it is sweet-smelling will attract one towards that impure mass, and birth will be obtained thereby.

do not regard them as they are [or seem]; and by not being attracted or repelled a good womb should be chosen. In this, too, since it is important to direct the wish, direct it thus:

‘Ah! I ought to take birth as a Universal Emperor ;

If, as seems probable, the ‘long hair’ refers to wearing the hair in ‘pigtails’ after the Chinese fashion, that would provide further internal evidence of our text having taken form in Tibet rather than in India,

' This is the Realm wherein the Great Guvu Padma Sambhava (here called Urgyan) now reigns,

or as a Brahmin, like a great sal-tree;1 or as the son of an adept in s¢ddhic powers;* or in a spotless hierarchical line; or in the caste of a man who is filled with [religious] faith; and, being born so, be endowed with great merit so as to be able to serve all sentient beings.’

Thinking thus, direct thy wish, and enter into the womb. At the same time, emit thy gift-waves [of grace, or good-will] upon the womb which thou art entering, [transforming it

Directions, and the tutelary deities, especially the Great Compassionate [One], are conferring power thereon, pray unto Them, and enter the womb.

In selecting the womb-door thus, there is a possibility of error: through the influence of karma, good wombs may appear bad and bad wombs may appear good; such error is possible. At that time, too, the art of the teaching being important, thereupon do as follows:

Even though a womb may appear good, do not be attracted ; if it appear bad, have no repulsion towards it. To be free from repulsion and attraction, or from the wish to take or to avoid, —to enter in the mood of complete impartiality,—is the most profound of arts. Excepting only for the few who have had some practical experience [in psychical development], it is difficult to get rid of the remnants of the disease of evil propensities.

[Instructions to the Officiant]: Therefore, if unable to part with the attraction and repulsion, those of the least mentality

and of evil karma will be liable to take refuge amongst brutes.? The way to repel therefrom is to call the deceased by name again, thus:

O nobly-born, if thou art not able to rid thyself of attrac-

womb-door, whichever of the above visions may appear, call upon the Precious Trinity and take refuge [therein]. Pray unto the Great Compassionate One. Walk with thy head erect. Know thyself in the Bardo. Cast away all weakness and attraction towards thy sons and daughters or any relations left behind thee; they can be of no use to thee. Enter upon

Light-[ Path]? of human beings; enter into the great mansions of precious metals and into the delightful gardens.

[Instructions to the Officiant]: Repeat that [address to the

‘The Invocation of the Buddhas and Bodhisattvas’; ‘The Path of Good Wishes Giving Protection from Fears in the

the Bardo’.2 These are to be read over thrice. ‘The Zahdol’, which liberateth the body-aggregate,* should also be read out.

Some portions of the text of the Zahdol are made into Yantras (or talismans— see p. 136!) and attached to the body, both of the living and dead; and at the time of a person’s death are either cremated or interred with the corpse, the popular belief being that thus liberation is conferred upon the body-aggregate.

Then ‘ The Rite which Conferreth of Itself Liberation in [Virtue