The Tibetan Book Of The Dead Part 1

THE TIBETAN BOOK OF THE DEAD.

GYURME DORJE.

Acknowledgements.

Our project began in 1988 when HH the Dalai Lama kindly offered to request HH Dilgo Khyentse Rinpoche, the late head of the Nyingma school, to give an oral commentary to me on key sections of the Tibetan Book of the Dead. The Dalai Lama knew that various translations had been made of 'The Great Liberation by Hearing', our Chapter 11, but that so far no one had translated the entire Tibetan Book of the Dead. HH Dilgo Khyentse graciously agreed to the Dalai Lama's request and over a period of four weeks gave the empowerments and an incisive and illuminating oral commentary to the core elements of the text, which was eloquently translated each day by Sogyal Rinpoche.

While in Kathmandu, receiving the oral commentary from HH Dilgo Khyentse Rinpoche, I had the good fortune to meet Dr Gyurme Dorje, who had previously translated Longchen Rabjampa's commentary to the Guhygarbha Tantra, the root text on which the Tibetan Book of the Dead is based. During our first meeting, Gyurme agreed to make a new annotated translation of the entire Tibetan Book of the Dead, a task he undertook with exceptional care and dedication over the years that followed. While Gyurme was working on the translation he was also employed at the School of Oriental and African Studies in London as a research fellow, translating into English the Greater Tibetan-Chinese Dictionary (Bod-rgya tshig-mdzod chen-mo). During this time, Gyurme worked closely with the highly regarded Nyingma master Zenkar Rinpoche, who is one of the foremost contemporary lineage holders of the Tibetan Book of the Dead. Zenkar Rinpoche kindly advised Gyurme throughout the translation of our text and also gave an extensive oral commentary to us on Chapter 4, 'The Introduction to Awareness'.

At various stages of the project, the Dalai Lama answered my questions about difficult points, and he also dictated to me the lucid and succinct Introductory Commentary. At the Dalai Lama's request, Khamtrul Rinpoche, an adviser to the Dalai Lama on Nyingma studies, also gave a beautiful oral commentary to key sections of Chapter 8 and dictated the introduction to Chapter 11.

Throughout the editing process I had the happy good fortune of working with Geshe Thupten Jinpa, senior translator to the Dalai Lama, whom I had first met in 1977 and who has been a close friend since he came to England to study philosophy at Cambridge in 1989. Jinpa translated the Dalai Lama's Introductory Commentary and reviewed every line and word of all fourteen chapters of the edited translation with me twice, in the course of which he made countless important and inspiring suggestions. Everyone who knows Jinpa's work is aware of his special talent and skill both as a translator and writer and these have played an invaluable role in this project. Finally, the individual introductions to each of the chapters, except Chapter 11, were written by Dasho Sangay Dorji, a Bhutanese scholar, who comes from a family whose paternal line has been lineage holders of the Tibetan Book of the Dead for several generations and who throughout his childhood accompanied his father every time he was called to a household to carry out these practices.

Needless to say it has been a wonderful privilege for us to work with all those who helped to make this project possible. Our insights and skills as writers would not even register on the most sensitive of detectors compared to those of the composers of the original cycle of teachings or the lineage holders who gave the commentarial explanation that guided us. Throughout this endeavour therefore we have tried to subst.i.tute hard work and attention to detail for our lack of ability and to let the original magnificence of the text shine through the clouds of our shortcomings as much as we were able.

My work on this project would not have been possible without the life-long friendship of the Orient Foundation's chairman David Lascelles. It is difficult to thank him enough for all that he has made possible, beginning with our work together on the making of our films Tibet: A Buddhist Trilogy, in the 1970s, and ever since. Two other special friends, Elinore Detiger and Elsie Walker made it possible for this project to be initiated, and their kindness and confidence, together with that of Michael Baldwin, will never be forgotten. My sincere appreciation goes also to Johnnie and Buff Chace, Lucinda Ziesing, Faith Bieler, Lavinia Currier, Cynthia Jurs, Catherine Cochran, Margot Wilkie, Basil Panzer, Bokara Patterson and Lindsay Masters for their important contributions in the early stages of this work.

At Gyurme Dorje's request, Gene Smith of the Tibetan Buddhist Resource Center in New York generously made available a digital version of the three-volume ma.n.u.script from the library of the late Kyabje Dudjom Rinpoche, on which our translation is largely based. HH Dilgo Khyentse Rinpoche had previously provided copies of the text reprinted under his supervision in Delhi. Other versions of the text which we consulted, including the Varanasi reprint and other versions of Bhutanese and Chinese origin, are all from Gyurme Dorje's private collection. Some source materials were also kindly provided by Zenkar Rinpoche, Tulku Jigme Khyentse, Dr Burkhard Quessel of the British Library, and Dr Fernand Meyer of CNRS in Paris. Gyurme Dorje also especially acknowledges the kindness and profound advice of all of his teachers within the Nyingma tradition, including the previous Kangyur, Dudjom and Dilgo Khyentse Rinpoches, as well as Tulku Pema w.a.n.gyal and Zenkar Rinpoche, and he thanks his wife Xiaohong for all her encouragement and sustenance during the final years of this project.

I am very grateful to Gillon Aitken, my agent, for introducing this project to Penguin, our publishers, and to Simon Winder, our editor at Penguin, for his patience and unfailing enthusiasm during the long genesis of this work. Our thanks go also to Dr Martin Boord and Andrew Bell for their proofreading of the text and to Robert Chilton for compiling the thematic index.

GRAHAM COLEMAN.

Bath, England.

Acknowledgements for the Ill.u.s.trations.

The colour ill.u.s.trations that appear in our text have never previously been published. The two painted scrolls depicting the Hundred Peaceful and Wrathful Deities in Repkong style, which were commissioned by Gyurme Dorje in 2002, are from the studio of the late master artist Shawu Tsering of Sengeshong Yagotsang in Amdo.

The line drawings of Guru Padmasambhava (p. iv) and Karma Lingpa (p. xlvi) are the work of Robert Beer. The circular chart of mantras (btags-grol) (p. 346) is reproduced from Fremantle and Trungpa, The Tibetan Book of the Dead (Shambhala Cla.s.sics, 2000), p. 32.

Introductory Commentary.

by His Holiness the XIVth Dalai Lama.

The question of whether or not there exists a continuity of consciousness after death has been an important aspect of philosophical reflection and debate from ancient Indian times to the present. When considering these matters from a Buddhist point of view, however, we have to bear in mind that the understanding of the nature of continuity of consciousness and the understanding of the nature of the 'I' or 'self' are closely interlinked. Therefore, let us first look at what it is that can be said to const.i.tute a person.

According to Buddhist cla.s.sical literature, a person can be seen as possessing five interrelated aggregates, technically known as the five psycho-physical aggregates.a These are the aggregate of consciousness, the aggregate of form (which includes our physical body and senses), the aggregate of feeling, the aggregate of discrimination, and the aggregate of motivational tendencies. That is to say, there is our body, the physical world and our five senses, and there are the various processes of mental activity, our motivational tendencies, our labelling of and discrimination between objects, our feelings, and the underlying awareness or consciousness.

Among the ancient schools of thought, which accepted the notion of continuity of consciousness, there were several non-Buddhist philosophical schools which regarded the ent.i.ty, the 'I' or 'self', which migrated from existence to existence as being unitary and permanent. They also suggested that this 'self' was autonomous in its relationship to the psycho-physical components that const.i.tute a person. In other words they believed or posited that there is an essence or 'soul' of the person, which exists independently from the body and the mind of the person.

However, Buddhist philosophy does not accept the existence of such an independent, autonomous ent.i.ty. In the Buddhist view, the self or the person is understood in terms of a dynamic interdependent relationship of both mental and physical attributes, that is to say the psycho-physical components which const.i.tute a person. In other words our sense of self can, upon examination, be seen as a complex flow of mental and physical events, cl.u.s.tered in clearly identifiable patterns, including our physical features, instincts, emotions, and att.i.tudes, etc., continuing through time. Further, according to Prsagika-Madhyamaka philosophy, which has become the prevailing philosophical view of Tibetan Buddhism today, this sense of self is simply a mental construct, a mere label given to this cl.u.s.ter of dependently arising mental and physical events in dependence on their continuity.

Now, when we look at this interdependence of mental and physical const.i.tuents from the perspective of Highest Yoga Tantra,b there are two concepts of a person. One is the temporary person or self, that is as we exist at the moment, and this is labelled on the basis of our coa.r.s.e or gross physical body and conditioned mind, and, at the same time, there is a subtle person or self which is designated in dependence on the subtle body and subtle mind. This subtle body and subtle mind are seen as a single ent.i.ty that has two facets. The aspect which has the quality of awareness, which can reflect and has the power of cognition, is the subtle mind. Simultaneously, there is its energy, the force that activates the mind towards its object - this is the subtle body or subtle wind. These two inextricably conjoined qualities are regarded, in Highest Yoga Tantra, as the ultimate nature of a person and are identified as buddha nature, the essential or actual nature of mind.

Now, before we look more closely at the nature of the subtle body and mind, let us look at how the gross body and mind are thought to originate. The notion of dependent origination lies at the very heart of Buddhist philosophy. The principle of dependent origination a.s.serts that nothing exists in its own right independent of other factors. Things and events come into being only in dependence on the aggregation of multiple causes and conditions. The process through which the external world and the sentient beings within it revolve in a cycle of existence propelled by karmic propensities and their interaction with misapprehension, attraction and aversion and conditions is described in terms of twelve interdependent links. Each cycle of the process begins with a misapprehension of the nature of actual reality. This fundamental ignorance acts as a condition for the arising of the propensities created by our past actions, mental, verbal and physical, which condition our dualising consciousness. Our dualising consciousness, in turn, conditions the qualities and mode of interaction of our psycho-physical aggregates, which condition our sensory fields, which generate contact, which generates sensations, and then in turn attachment, grasping, and maturation towards rebirth. At this point there is an interaction with the genetic const.i.tuents of the parents and subsequent interaction with the environment, and then finally we have birth, ageing and death. This cycle can be viewed as both ill.u.s.trating the underlying processes of life, death and rebirth and as an ill.u.s.tration of the processes to be transformed on the path to liberation from suffering in cyclic existence.

The notion that there is a connection between this life and the events of both our previous existence and our future existence, follows from the Buddhist understanding of the natural law of cause and effect. For example, although we can speak of yesterday's weather and today's weather as distinct, today's weather is inextricably linked with the weather patterns of yesterday. Even at the bodily level, in the case of our physical health for example, we know that events in the past affect the present and those of the present the future. Similarly, in the realm of consciousness the Buddhist view is that there is also this same causal continuum between the events of the past, present and future.

The Buddhist understanding of the continuity of personal experience, including our memories, can also be considered here. The Buddhist view is that the continuity of personal experience is primarily founded on the capacity for retention, which can be further developed during one's meditative practice in this life. However, generally speaking, it is thought that if a person dies after a prolonged period of illness that has led to a prolonged degeneration of both physical and mental capacities, there will be a greater chance of many of the personal characteristics, including memories etc., being lost. On the other hand, in the case of someone who dies a sudden death, when the mind-body relationship at the gross level is still very firm, it is thought that there is a greater chance of carrying forward the acquired characteristics and memories, etc. Nonetheless, in both cases, the characteristics carried forward from a previous life are generally thought to be most strongly felt at an early stage of one's rebirth. This is because the personal characteristics of the previous life are thought, generally speaking, to be quickly overwhelmed by the developing characteristics inherited from the parents of the present life. Nonetheless, as I have mentioned, much depends in this respect on the individual's capacity for recall and this capacity for recall is dependent on a deepened retentive training acquired in this lifetime.

Now, let us look at the possible states of existence one can be born into. From the Buddhist perspective, rebirth in conditioned existence can take place in one of three realms: the formless realm, the form realm or the desire realm. The form and formless realms are fruits of subtle states of consciousness, attained upon the realisation of certain meditative concentrations. Our realm, the desire realm, is the most gross of these three. Six cla.s.ses of beings are described as inhabiting the desire realm: G.o.ds (mundane celestial beings whose primary mental state is exaltation), antiG.o.ds (who are predominantly hostile and jealous), human beings (who are influenced by all the five dissonant mental states), animals (who are under the sway of delusion), anguished spirits (who are under the sway of attachment and unsatisfied craving) and h.e.l.l beings (who are overwhelmed by hatred, anger and fear). In the literature of Highest Yoga Tantra, the evolution of all the three realms of conditioned existence are described in terms of differing expressions or states of energy and, as I have mentioned, it is said that our fundamental ignorance is the root of conditioned existence and that karmic energy is its activating force. In the Buddhist view, therefore, it is the nature of our habitual tendencies that generates our future existence, driven by the natural law of cause and effect.

Further, when we observe the patterns of arising and subsiding that underlie the dynamic nature of the physical environment, the cycle of days and nights and the pa.s.sing of the seasons, for example, and we observe how matter arises from insubstantial subatomic particles and we look at the patterns of causal connectedness in the arising and dissolution of our mental experiences from moment to moment, across the differing phases of deep sleep, dreams and our waking state, the notion of continuity of consciousness can come to be seen to be in accord with both the nature of our environment and the nature of our mental experience. Certainly, it has often been argued that one advantage of accepting the notion of continuity of consciousness is that it gives us a more profound ability to understand and to explain the nature of our existence and of the universe. In addition, this notion of continuity and causal interconnectedness reinforces a sense of consequences for our own actions, in terms of both the impact on ourselves and the impact on others and the environment.

So, in summary, when considering the notion of continuity of consciousness we must bear in mind that there are many different levels of greater or lesser subtlety in the states of consciousness. For example, we know of course that certain qualities of sensory perception are dependent on the physical const.i.tution of the individual and that when the physical body dies, the states of consciousness a.s.sociated with these sensory perceptions also cease. But, although we know that the human body serves as a condition for human consciousness, the question still remains: what is the nature of the underlying factor or essence that accounts for our experience of consciousness as having the natural quality of luminosity and awareness?

Finally, then, when considering the interrelationship between mind, body and the environment at the subtle level, we know that material things are composed of cells, atoms and particles and that consciousness is composed of moments. That is to say that mind and matter have distinctly different natures and therefore have different substantial causes. Material things come into being based on other material ent.i.ties such as particles, atoms and cells and the mind comes into being based on a previous moment of mind, which is something that is luminous and has the capacity to be aware. Each moment of awareness therefore depends on a previous moment of awareness as its cause. This is the reasoning upon which Buddhist logic a.s.serts that there is at the level of subtle mind and subtle wind a beginningless continuum of mind and matter.

It is through reflection on the above themes: the law of cause and effect, dependent origination, the dynamics of our physical environment, and, based on our a.n.a.lysis of the nature of mind, the mode of the arising and subsiding of thoughts, the shifts in the modalities of our consciousness between deep sleep, dreams and our waking state, etc., that the notion of continuity of consciousness may first become established as relevant to the understanding of our current condition. Once the notion of this continuity has been confirmed, through reflection and experience, then it becomes logical to prepare oneself for death and for future existences.

Now, as to the nature of the actual preparation itself, this will depend on each individual's depth of spiritual aspiration. For example, if an individual is simply seeking a favourable rebirth as a human being, there is no need to engage in a sophisticated meditative path related to the processes of death and rebirth. Simply to live a virtuous life is seen as sufficient. Similarly, in the case of those who are seeking personal liberation from conditioned existence and also in the case of those whose practice is confined to the stra level of the Mahyna path, their meditative preparation will be limited to ensuring the attainment of successive forms of existence that will be conducive to the continuation of their journey towards enlightenment. For these three kinds of individuals, no actual techniques for utilising the time of death as an essential element of the spiritual path have been set down in the cla.s.sical Buddhist literature. Nevertheless, since the understanding of the processes of death, the intermediate state and rebirth are crucial to our understanding of the nature of existence, we do find extensive discussion of these three processes, even in the texts which relate to the aspirations of these three kinds of persons.

It is exclusively in tantra, however, and particularly in Highest Yoga Tantra, that the methods for utilising the processes of death, the intermediate state and rebirth are specifically taught as the basis for achieving liberation from cyclic existence. These methods involve the development of a skilful relationship with certain experiential stages that an individual actually induces with the intention of enhancing spiritual realisation and the fruition of their capacities as a human being.

Generally speaking, the practices of Highest Yoga Tantra present a spiritual path which enables the individual to attain complete buddhahood within a single lifetime, prior to the moment of death. Yet, for those who are unable to achieve this, it becomes crucial to use the transformative opportunities offered by the naturally occurring processes of death, the intermediate state and rebirth. Hence, in Highest Yoga Tantra, it is not merely the preparation for a more developed future rebirth which is important, but of more fundamental significance is the personal preparation for using one's own death and subsequent states as a means of achieving liberation.

In the literature of Highest Yoga Tantra, as I have mentioned, the three realms of conditioned existence into which a human being may be born are described in terms of differing expressions or modalities of energy (rlung) and it is said that our fundamental ignorance is the root of conditioned existence and that karmic energy is its activating force. Further, from the tantric perspective, death, the intermediate state and rebirth are also seen as nothing other than differing modalities of karmic energy. The point at which the gross levels of energy are completely dissolved and only the subtle energies remain is death. The stage at which these energies unfold into a more manifest form is the intermediate state, and the stage at which they eventually manifest substantially is called rebirth. Thus, all three states are differing manifestations of energy (rlung). Based on this understanding, since death is the state when all the gross levels of energy and consciousness have been dissolved, and only the subtle energies and consciousnesses remain, it is possible for an advanced yogin to meditatively induce a state which is almost identical to the actual experience of death. This can be achieved because it is possible to meditatively bring about the dissolution of the gross levels of energy and consciousness. When such a task is accomplished, the meditator gains an enormous potential to progress definitively in his or her spiritual practice. For at the stage, when the experience of fundamental inner radiance is genuinely effected through such a method, the yogin gains the capacity to actualise the illusory body of the meditational deity - thus ensuring the realisation of perfect buddhahood in this lifetime.

This achievement of perfect buddhahood entails the actualisation of the three dimensions or bodies of a buddha (trikya). These fruitional bodies are related both to our ultimate natural state and to the emanational qualities of full enlightenment. Interestingly, we see exactly the same pattern of dimensions in our ordinary existence. Death is the point at which both the physical and mental fields dissolve into inner radiance and where both consciousness and energy exist at their most subtle non-dual level, as in deep sleep. This mode in its fruitional state is the Buddha-body of Reality (dharmakya). Then, from within this essential or natural state, one enters into the intermediate state, where, although there is perceptual experience, the phenomenal forms are comparatively subtle and non-substantive, as in a dream. This mode in its fruitional state is the Buddha-body of Perfect Resource (sambhogakya). Then, from this state, one a.s.sumes a grosser physical existence culminating in actual rebirth, as in our normal waking experience. This mode in its fruitional state is the Buddha-body of Emanation (nirmnakya). Thus, we see a direct parallel between the three natural states of our existence and the three dimensions of a fully enlightened being.

Now, since actualisation of these three dimensions can be effected through the transformation of the three ordinary states of our existence, we find an array of practices which contain specific meditative techniques focusing on those attributes which the three ordinary states of existence and the three buddha-bodies have in common. Through these practices a continuity is developed between the ground or base (the ordinary state), the path, and the fruition (the buddha-bodies). In order to highlight the potential for liberation which exists in the skilful transformation of the ordinary states of existence, the great Indian Buddhist master Ngrjuna uses the term 'kya' even when describing the three ordinary states. Thus, the dimension (kya) of the moment of death is equated with the basic dharmakya, the dimension (kya) of the intermediate state with the basic sambhogakya and the dimension (kya) of the rebirth process with the basic nirmnakya .c Thus, it is said, that through the meditative ability of an accomplished yogin, a genuine a.s.similation takes place at the actual moment of death, upon entering the intermediate state and upon beginning the process of rebirth.

With respect to training in these practices, a similitude of such an a.s.similation can be effected during the waking state, through generation stage practices, and during sleep, through dream yoga practices.

In tantra the practice of imaginatively generating the meditational deity, that is to say, the practice of tantra's generation stage, is a unique path by which the three fruitional dimensions or buddha-bodies are brought into the path of one's practice. It is through understanding the profundity of this method that the tantric approach can be fully appreciated. The process of generating oneself as the meditational deity is the means by which the indivisible union of the realisation of emptiness and the realisation of perfect awareness is brought to fruition. This accomplishment directly counteracts the ordinary perceptions and apprehensions which underlie our ordinary dualistic experience. It is this accomplishment that culminates in the realisation of the ultimate nature of mind, the Buddha-body of Reality, the state beyond ordinary thought, where there is no longer any trace of the misapprehension of the nature of reality, of attachment or of aversion - only pure radiant awareness.

The practice of generating oneself as the meditational deity is found in all four cla.s.ses of tantra. However, these methods are taught in their most sophisticated forms in the cla.s.s of Highest Yoga Tantra. Depending on the spiritual capacities of the pract.i.tioner the tantras describe a graduated series of methods for generating oneself as the meditational deity. In the New Translation schools there is a systematisation according to four levels of capacity and in the Nyingma (or Old Translation) school the highest level of practice is further subdivided into three methods: Mahyoga, Anuyoga and Atiyoga.

In the primary stages of tantric practice, in order to train oneself in the actualisation of the three buddha-bodies, as I have mentioned, the yogin first engages in the practices of the generation stage of meditation. The generation stage is like an imaginary rehearsal of the actual processes. Then, in the perfection stage of meditation, however, the experiences of entering the Buddha-body of Reality and actualising its emanational states, the Buddha-body of Perfect Resource and the Buddha-body of Emanation, are not imagined but real, and even involve certain physiological changes occurring in the yogin's body. Crucial to all these practices is the process of the dissolution of the gross consciousnesses and energies of the pract.i.tioner. Here, the practice of Highest Yoga Tantra underlines the importance of interrupting or cutting off the gross energy which serves as a vehicle for conceptual elaborations. Thereby, hypothetically speaking, if the individual succeeds in interrupting the flow of karmic energy, then, even if the propensities for fundamental ignorance remain, they will be rendered impotent.

As I have noted above, if we observe carefully, we can see a basic pattern of emergence and dissolution which is common to both animate and inanimate phenomena. Among inanimate phenomena the processes of arising start from the very subtle and develop into the more gross. That is: there is an emergence from empty s.p.a.ce, and a progression to movement or energy, to heat or light, to moisture or liquidity, and finally to solidity. The dissolution is the reverse of this sequence. This process of arising and dissolution also occurs in the body. In tantra, the process of dissolution of the physical elements which const.i.tute a human body is described as beginning first with the dissolution of the earth element, followed by the water element, the fire element, the wind element and, finally, at the point at which only the s.p.a.ce element is prominent, all the gross levels of energy and consciousness have dissolved. Then, in a further series of dissolutions, this stage gives rise to the experiences which are called: 'whitish appearance', followed by 'reddish increased appearance', 'blackish near attainment' and finally there is a culmination in the full experience of inner radiance called 'the attainment'.d Because the stages of dissolution are natural processes, imagining these is of pre-eminent importance in the generation-stage practices of visualising the meditational deity.

Both in the New and Old Translation schools, the actualisation of inner radiance, the point at which all our gross consciousnesses and energies have been dissolved, is the primary intent. This is the essence of the Great Perfection (Dzogchen) practicese of the Nyingma tradition, of the Union of Emptiness and Luminosity Based on the Sameness of Sasra and Nirvna practices of the Sakya tradition, of the Great Seal (Mahmudr) practices of the Kagyu tradition and the Indivisible Union of Bliss and Emptiness practices of the Gelug tradition.

Now, when we speak of inner radiance, it is important to bear in mind that there are different levels at which this can be experi-enced and, in addition, there is one important difference between the Dzogchen view of inner radiance and that of the New Translation schools. As with that of emptiness, the experience of inner radiance can be of different types. The experience of inner radiance described in the New Translation schools is effected only subsequent to the dissolution of all the gross levels of conceptual elaboration. However, in the Dzogchen view, all states of awareness or consciousness are thought to be pervaded by inner radiance, just as a sesame seed is permeated by oil. Therefore, in Dzogchen, there exist refined instructions which allow the recognition of inner radiance even while all the gross levels of sensory activity are still active. This is where we come to the important distinction made in the Dzogchen teachings between the Tibetan terms 'sems' and 'rig-pa'. Our 'ordinary mind' (sems) refers to the gross dualising consciousness (rnam-shes), whereas 'pure awareness' (rig-pa) is free from the dualistic perceptions of subject and object. Following the practices of the Dzogchen teachings of the Nyingma school the student is directly introduced by an authentic spiritual teacher to the very nature of his or her mind as pure awareness. This is the focus of the 'Cutting through Resistance' (khregs-chod) aspect of the Dzogchen path and this is complemented by the All-surpa.s.sing Realisation (thod-rgal) practices which focus on eliciting and recognising the radiances of pristine cognition.f Irrespective of these differences of view and practice, however, a genuine experience of inner radiance is the realisation of the fundamental nature of our awareness, which is the inextricable union of emptiness and luminosity.

Now, when the subtle mind is completely pure, the body or energy aspect of the combination of subtle mind and subtle body arises as the five different coloured luminosities (white, blue, red, yellow and green) and in the form of buddha-bodies. All the different mandalas, of the hundred deities, or the thousand deities, or whatever number, are all expressions of the five enlightened families, which are related to the purity of the five psycho-physical aggregates, the five elements and the five pristine cognitions. These relationships form the core of the practices presented in Highest Yoga Tantra, as does the experiential cultivation of the nature of these deities through the daily practice.

So, in summary, by following in our practice the process of the natural dissolution of our gross forms of consciousness, and the natural arising from this state of the luminosities and bodies of the deities, first the actualisation of inner radiance is refined and this serves as the substantive cause for the arising of the Buddha-body of Perfect Resource and the Buddha-body of Emanation respectively. Thus the three bodies of a buddha are perfected, which is the fruition of the path of tantra.

Now, as for the forms of the meditational deity, which are generated in the practice of tantra, there are two princ.i.p.al types: peaceful deities and wrathful deities. In general terms, these are concerned with the transformation of the cognitive and emotional states a.s.sociated with attachment and aversion respectively. The peaceful deities are quiescent and are expressions of the natural purity of attraction, that is the mind resting in its natural pristine state. The wrathful deities are the dynamic aspect of the peaceful deities and are expressions of the natural transformation of aversion. That is they represent the mind's active transformation of delusion into pristine cognition.g As we now see, the path of Highest Yoga Tantra involves taking dissonant cognitive states, such as attachment and aversion, on to the path. In the path followed by pious attendants (rvaka) dissonant cognitive states are categorically perceived as something to be renounced. In the Mahyna path, however, there are two approaches which contrast with that of the pious attendants. According to the Mahyna stras, if a certain situation suggests a positive outcome in terms of benefiting others the voluntary use of desire or attachment is allowable. However, in the tantras it is not merely that desire or attachment is permissible when beneficial, here one deliberately utilises their energies as the path to purifying or consuming the dissonant states themselves.

Given that the practices of the tantras include the disciplined engagement of subtle physiological processes and the transformation of the energies a.s.sociated with attraction and aversion, before a pract.i.tioner can embark on the practices of tantra, he or she must find a spiritual teacher who meets the qualifications as set out in the authoritative literature and must receive empowerments and graduated instruction from that master. In addition, the pract.i.tioner should complete the preliminary practices and achieve a thorough grounding in the foundational paths of the stras, which includes the development of the altruistic intention to attain enlightenment (bodhicitta), the development of calm abiding - the stabilisation of attention on an internal object of meditation - and the development of penetrative insight - an a.n.a.lytical meditative state that dissects the nature of its object, its relationships, characteristics and function. The development of calm abiding and penetrative insight are the means by which the pract.i.tioner can cultivate his or her understanding of emptiness, which is an appreciation of the total absence of inherent existence and self-ident.i.ty with respect to all phenomena. It is an essential prerequisite for beginning on the path of tantra that the pract.i.tioner achieve a profound appreciation of both non-substantiality and its interdependent relationship with phenomenal reality. The tantras presuppose this understanding, so it is in the stras therefore that we find the extensive elucidation of the methods for developing a complete understanding of emptiness.

Now, as to the nature of the understanding of emptiness presupposed by the tantras, the majority of masters of the Nyingma, Kagyu, Sakya and Gelug schools agree that this is the view of the Middle Way (madhyamapratipad) propounded in the stras and elucidated by Ngrjuna in his works. In the Dzogchen view, however, there is also a unique method of explaining emptiness, which emphasises the inseparability of emptiness and inner radiance, but nonetheless, princ.i.p.ally, this designation does refer to emptiness as presented in Ngrjuna's Middle Way.

As far as the concept of emptiness or the ultimate nature of reality is concerned this is one area where there is an emerging convergence between the Buddhist understanding of the ultimate nature of existence and the evolving contemporary scientific view. This convergence relates to the unfindability of ent.i.ties when these are a.n.a.lytically sought. In modern science the methods of a.n.a.lysis are princ.i.p.ally applied to investigating the nature of material ent.i.ties. Thus, the ultimate nature of matter is sought through a reductive process and the macroscopic world is reduced to the microscopic world of particles. Yet, when the nature of these particles is further examined, we find that ultimately their very existence as objects is called into question. This interface between non-substantiality and phenomena is a fundamental focus of Buddhist philosophical a.n.a.lysis and of experiential a.n.a.lysis through meditation on the nature of mind. As is now becoming more commonly known in the contemporary scientific field, a subtle understanding of the nature of the arising and dissolution of both individual thoughts and the cycles of existence lies at the heart of Buddhist literature and practice.

In summary, therefore, even though the stages of preparation for engaging in the practices of Highest Yoga Tantra are extensive, it is said that, since the mode of procedure in Highest Yoga Tantra follows a very close correspondence to the nature of existence, human beings of this world are regarded as having the perfect gross and subtle physiological basis for undertaking these practices successfully.

Normally in our lives, if we know that we are going to be confronted by a difficult or unfamiliar situation, we prepare and train ourselves for such a circ.u.mstance in advance, so that when this event actually happens we are fully prepared. As I have outlined, the rehearsal of the processes of death, and those of the intermediate state, and the emergence into a future existence, lies at the very heart of the path in Highest Yoga Tantra. These practices are part of my daily practice also and because of this I somehow feel a sense of excitement when I think about the experience of death. At the same time, though, sometimes I do wonder whether or not I will really be able to fully utilise my own preparatory practices when the actual moment of death comes!

A sense of uncertainty, and often fear, is a natural human feeling when thinking about the nature of death and the relationship between living and dying. It is perhaps not surprising therefore that the Bar-do Thos-grol Chen-mo, the Tibetan Book of the Dead, a treasure-text which focuses on this important subject, has become one of the best-known works of Tibetan literature in the West. Carrying out the first complete translation of this cycle of teachings has been an extraordinary accomplishment undertaken with great care over many years.

I hope that the profound insights contained in this work will be a source of inspiration and support to many interested people around the world, as they have been in my own culture.

Editor's Introduction.

The Tibetan Book of the Dead includes one of the most detailed and compelling descriptions of the after-death state in world literature. It is not surprising therefore that when Chapter 11 of our text, 'The Great Liberation by Hearing', first appeared in English, in 1927, it caused a considerable stir and has remained one of the most well known of Tibet's literary works ever since. In our work, for the first time, we are presenting a complete translation of all twelve chapters of the compilation of texts known as the Tibetan Book of the Dead, which includes nine chapters not translated in W. Y. Evans-Wentz's original publication.

Our intention in carrying out this work was twofold. One was to present the entire original work, and the second was to compose the translation with the close support and partic.i.p.ation of the contemporary masters and lineage holders of this tradition.

The complete Tibetan Book of the Dead is a comprehensive guide to both living and dying as originally taught by the great master from Oddiyna, Padmasambhava. Padmasambhava, along with Sntaraksita and King Trisong Detsen, formally established Buddhism in Tibet, during the eighth century, and most Tibetans revere him as a 'second Buddha'. The story of how this teaching was first given by Padmasambhava to King Trisong Detsen is presented in Gyurme Dorje's 'Brief Literary History', which follows.

The compendium of texts known as The Tibetan Book of the Dead contains exquisitely written guidance and practices related to transforming our experience in daily life, on how to address the processes of dying and the after-death state, and on how to help those who are dying. These teachings include: methods for investigating and cultivating our experience of the ultimate nature of mind in our daily practice (Chapters 2-7), guidance on the recognition of the signs of impending death and a detailed description of the mental and physical processes of dying (Chapter 8), rituals for the avoidance of premature death (Chapter 9), the now famous guide 'The Great Liberation by Hearing' that is read to the dying and the dead (Chapter 11), aspirational prayers that are read at the time of death (Chapter 12), an allegorical masked play that light-heartedly dramatises the journey through the intermediate state (Chapter 13), and a translation of the sacred mantras that are attached to the body after death and are said to bring 'Liberation by Wearing' (Chapter 14).

In addition, and at the advice of the late HH Dilgo Khyentse Rinpoche, we have also included two additional texts that are not usually included, namely Chapter 1, which poetically sets out the preliminary meditations and practices related to this cycle of teachings, and indeed to tantric practice in general, and Chapter 10, the instructions on methods for transferring consciousness at the point of death into an enlightened state, which are referred to in Chapter 11 and are an essential aspect of the practices related to dying.

Our second intention was to present the entire work in a way that, as honestly as we could, reflects the insights and intentions of the masters of the lineage and gives a sense of the elegance and moving, poetic beauty of the original work. In order to do this, as is described in the Acknowledgements, the translation has been based on the oral commentarial explanation of contemporary lineage holders and was carried out with the continuous advice of contemporary masters.

Given the above, there is very little to say with respect to offering further introduction to the meaning of the texts. It is our hope that with the help of HH the Dalai Lama's Introductory Commentary, the short introductions to each chapter, the notes and the glossary, the meaning will shine through as directly as was intended.

As I have been asked to do so, I will just say a few words about the psychological context of this material. It may seem somewhat woolly to many if it is said that the insights that are presented here come from those who have realised the ultimate nature of mind and thereby have experiential understanding of the processes of the mind in deep sleep, dreams, the waking state and throughout the processes of dying and beyond. But, as described by the Dalai Lama in the Introductory Commentary, the process of imagining and then actualising the stages of dissolution of consciousness that will occur naturally at the time of death lies at the heart of higher Tibetan Buddhist meditative practices, as do practices related to maintaining awareness during deep sleep and while dreaming.

As Gyurme Dorje describes in 'A Brief Literary History', this cycle of teachings is based on the Guhyagarbha Tantra. This text is described as having been received in a revelation from the primordial buddha Samantabhadra, transmitted through the agency of the meditational deities Vajrasattva and Guhyapati Vajrapni. In other words, the source is Samantabhadra, who is the resonance of pure awareness, the natural purity of mental consciousness, transmitted through an embodiment of the insight, compa.s.sion and communicative skills (skilful means) of all the buddhas, that is to say of all those who abide in an unmoving realisation of the ultimate nature of mind.

As in all the major Buddhist tantric systems, the Guhyagarbha Tantra describes a mandala, which is a visual representation of the components of the enlightened mind. Our chart of the mandala of the Peaceful and Wrathful Deities (Appendix Two) sets out the core aspects of the symbolism of the mandala a.s.sociated with our text. As is always the case, this symbolism is based on the cla.s.sical understanding of the nature of a person's psycho-physical components, as described in the Abhidharma literature, which is common to all forms of Buddhism. This a.n.a.lysis of the components of our being can be undertaken with our normal conceptual mind.

The actual experience of the luminosities which are said to underlie the mandala is however only possible as a result of the accomplishment of very subtle meditative states, which are fruitional aspects of the path of Highest Yoga Tantra. As the Dalai Lama relates in his commentary, these luminosities only become apparent to the meditator once realisation of the ultimate nature of mind is achieved. This occurs during the processes of meditations, which are simulacra of the processes of dying and the re-emergence of consciousness from a non-conceptual inner radiance, the mind's ultimate nature. The processes of the dissolution of the coa.r.s.e forms of consciousness into inner radiance and the emergence of consciousness from inner radiance also occur naturally at the time of death. In other words, according to Buddhist tradition, experiential access to the processes, which mirror those of dying and the re-emergence of consciousness after death, is achievable in the waking state.

When HH Dilgo Khyenste Rinpoche gave his commentary to the text he explained that the 'Introduction to the Intermediate State of Reality', the central section of 'The Great Liberation by Hearing', is an expression of the esoteric Thodgal practices of Dzogchen, the 'Great Perfection' teachings. Thodgal is the pinnacle of meditative practice according to the Nyingma school and it results in the direct experience during meditation of the luminosities and the mandala of meditational deities that are described in Chapter 11. This arising of the five-coloured luminosities as a result of actualising the ultimate nature of mind is a phenomenon that has been described by all the great meditators of the four major Buddhist schools of Tibet and the pre-Buddhist Bon tradition. The point I am leading up to here is that the experiences described in our text relate to the modalities of our awareness from moment to moment, in our waking state, in deep sleep, in our dreams and also during the transition from life to death and beyond.

In this sense 'The Great Liberation by Hearing' can be read as a wonderful metaphorical narrative ill.u.s.trating the processes of our cognitive state, whether in our waking state or in death.

Carl Jung in his commentary to Evans-Wentz's 1927 edition of the Tibetan Book of the Dead spoke about how compelling he found it to look at 'The Great Liberation by Hearing' backwards. From a psychoa.n.a.lytical point of view this is indeed interesting, as our text can then be seen as providing a guide for tracing our confused and deluded states, back through our conditioned attraction and aversion to selected aspects of our experience, back through the weave of our habitual tendencies and mental constructs and a relentless series of voluntary or involuntary mental choices, back through the illusory comfort generated by our sense of ego, right back to a pure original cognitive event. This is something that we can explore during our own waking experience by a.n.a.lysing how our thoughts originate in the mind, interact with our mental constructs and guide our emotions and subsequent actions.

Chapter 4 of our text, 'The Introduction to Awareness', addresses this process of exploration directly. Here we find guidance for the meditator on how to recognise the mind's ultimate nature, the underlying, mirror-like pure awareness, free from dualistic elaboration, from which all our thoughts and perceptions arise and into which they always again dissolve. Chapter 11 then gives a symbolic description of how the pure radiances of our awareness, the ultimate nature of our pure psycho-physical components and elemental properties, arise as luminosities and meditational deities. At this critical point, either we recognise these luminosities and meditational deities as the embodiments of our own actual nature, and thereby remain in a state of pure perception, or, having failed to recognise their appearance as being a natural expression of the ultimate nature of all phenomena, we are then inexorably drawn into the clouded, dull impulses of dualistic experience. Once this occurs, the matrix of our habitual tendencies and mental constructs is activated and this generates our sense of independent, individual ident.i.ty. By now our ego, which cannot accept the openness and clarity of the pristine perceptual state, is established and the mind functions purely on the basis of wanting to satisfy its conditioned expectations and impulses, from moment to moment.

In this ego-bound state our thoughts, speech and actions are then modulated by a process of inner judgement. As the text describes, death holds up an all-seeing mirror, 'the mirror of past actions', to our eyes, in which the consequences of all our negative and positive actions are clearly seen and there is a weighing of our past actions in the light of their consequences, the balance of which will determine the kind of existence or mental state we are being driven to enter. The 'life-review' aspect of this process, metaphorically described in our text as the weighing of white pebbles, representing our positive actions, against the weight of black pebbles, representing our negative actions, is wonderfully ill.u.s.trated by the poet Heathcote Williams' phrase 'death develops life's photographs', which succinctly evokes the notion of our day-to-day obliviousness to the consequences of our actions being developed or processed in death so that we can experience them face to face.

Following the expansive process of the 'life-review', the mind is then driven into a new equilibrium, avoiding the chaos of dissociation. This twofold process of inner judgement, the 'life-review' followed by the coalescence of the mind into a new modality, is symbolically represented in our text by the actions of Yama, who is the embodiment of the infallible laws of cause and effect. In our waking state, this weighing and modulation of the momentum of our past thoughts, speech and actions is of course largely hidden, but we do experience this in our sense of 'conscience' at the time of thinking, speaking or acting. In death, as in life, the process of inner judgement is not of course a judgement by an external being but it is the result of our own mind's innate dynamic of manifesting the natural fruition of our own mental constructs and coalescing this ripening into a new equilibrium. At this stage, in particular, just as we are about to enter a changed emotive state, it is absolutely critical that we recognise the fundamental reality that we are experiencing the results of the mental states which we ourselves have generated and that we use this understanding to recognise the actual nature of our experience. In our day-to-day life we know that if we begin to feel angry, for example, this immediately creates an internal disturbance and this disturbance creates a shift in the way we perceive both others and our environment, which in turn affects the way in which others react to us, which then reinforces our initial anger and we feel confirmed in that new state. This is the cycle of experiencing the results of the mental states that we ourselves have generated, which can occur from moment to moment or according to our text from lifetime to lifetime.

Finally, if there is no recognition and as a culmination of this entire process, our text describes how, driven on by a relentless search for security and the urge to resolve our impulses and expectations, in a mental realm where our expectations and actual reality do not match, and based on the ever-present swinging back and forth of our attraction and aversion, we enter into an emotive state whose focus can be anywhere across the spectrum of elation, jealousy, pride, confusion, blankness, desire, craving, anger, hatred or fear. These states are depicted in our text as the realms of existence into which we may pa.s.s at birth.

Given the above, even if we do not accept the Buddhist understanding that the modalities of our consciousness in deep sleep, dreams and our waking state mirror those of death, we can still apply the advice given in 'The Great Liberation by Hearing' to our everyday experience. Giving up our compulsive attraction and aversion to aspects of our perceptual realm, glimpsing the causal dynamic of our actual condition and coming to the realisation that what we see is the product of our own mental constructs, and that we therefore do have the potential to view our experience more insightfully, is a powerful method of releasing us from the dissonant and perhaps even fearful qualities of our own self-made, perceptual landscape.

Chapters 1-7 provide us with a framework for achieving this release in our daily lives. Chapter 1 poetically evokes the perspectives that may lead us to realise that understanding our actual nature and understanding our current condition as human beings are worthwhile, Chapters 2-6 offer us methods for training our minds to instinctively recognise the actual nature of our being and existence, and Chapter 7 provides a framework for modulating and refining our motivation, perspectives and actions.

It is undeniably the case that in our society we do not easily accept that death is a natural part of life, which results in a perpetual sense of insecurity and fear, and many are confused at the time of the death of a loved one, not knowing what they can do to help the one that has pa.s.sed away or how to address their own grief. Exploring ways of overcoming our fear of death and adopting a creative approach at the time of bereavement, that is, focusing one's energy on supporting the one that has pa.s.sed away, are both extraordinary benefits of the insights and practices that are so beautifully expressed in the Tibetan Book of the Dead.

When I think of these things I often remember the Dalai Lama saying: 'When we look at life and death from a broader perspective, then dying is just like changing our clothes! When this body becomes old and useless, we die and take on a new body, which is fresh, healthy and full of energy! This need not be so bad!'

Graham Coleman.

Thimpu, Bhutan.

A Brief Literary History of the Tibetan Book of the Dead.

by Gyurme Dorje.

Since the publication in 1927 of Lama Kazi Dawa Samdup and W. Y. Evans-Wentz's pioneering English translation of three chapters from the cycle of texts known in the original Tibetan as The Great Liberation by Hearing in the Intermediate States (Bar-do thos-grol chen-mo), the chapters they translated, dealing with the nature of the after-death state, including the accompanying aspirational prayers, have attracted a compelling interest outside Tibet under the t.i.tle the Tibetan Book of the Dead. Learned Tibetans today often express their surprise that this particular collection of meditative practices concerning methods for understanding the nature of mind and transforming our experiences throughout the round of life and death has become one of the most well known of all the works of Tibetan literature in translation. This renown is especially unexpected when one considers the esoteric origins of the text and its highly restricted transmission within Tibet until the mid-fifteenth century. It is on account of this widespread popular recognition however that the t.i.tle coined by the editor of the first translation, Evans-Wentz, has been retained in all subsequent translations and related studies. Following in this tradition, we too have retained the t.i.tle the Tibetan Book of the Dead to refer to the first complete English translation of The Great Liberation by Hearing in the Intermediate States, which includes translations of all twelve chapters of the original compilation.

EARLY ORIGINS.

The Great Liberation by Hearing in the Intermediate States is an outstanding example of Nyingma literature. The Nyingmapa are the followers of the oldest of all the schools of Tibetan Buddhism, tracing their lineage back to the first wave of transmission of the Buddhist teachings to Tibet, to the royal dynastic period of Tibetan history in the eighth century, when great Indian masters such as Padmasambhava, Vimalamitra and Buddhaguhya initially introduced the three inner cla.s.ses of tantra: Mahyoga, Anuyoga and Atiyoga. These tantra texts are differentiated on the basis of their distinctive meditative techniques, known respectively as the generation stage, the perfection stage and the Great Perfection (Dzogchen).

All traditions of Tibetan Buddhism today share the inheritance of the canonical compilations of the Indian Buddhist scriptures and treatises contained in the Kangyur and Tengyur. The former contains those teachings of the Buddhas (vinaya, stras and tantras) that were translated from Sanskrit and other languages into Tibetan, mostly from the late tenth century onwards and compiled initially by Buton Rinchendrub (1290 - 1364). The latter includes the cla.s.sical Indian commentaries that were also translated from Sanskrit into Tibetan. In a recently published and collated master edition of both the Kangyur and Tengyur these texts comprise 180 volumes.