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The Nonsense thread


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[The Bardo of the Moments of Death]

 

 

[instructions on the Symptoms of Death, or the First Stage of the Chikhai Bardo: The Primary Clear Light Seen at the Moment of Death]

 

The first, the setting-face-to-face with the Clear Light, during the Intermediate State of the Moments of Death, is:

 

Here [some there may be] who have listened much [to religious instructions] yet not recognized; and [some] who, though recognizing, are, nevertheless, weak in familiarity. But all classes of individuals who have received the practical teachings [called] Guides will, if this be applied to them, be set face to face with the fundamental Clear Light; and, without any Intermediate State, they will obtain the Unborn Dharma-Kāya, by the Great Perpendicular Path.

 

The manner of application is:

 

It is best if the guru from whom the deceased received guiding instructions can be had; but if the guru cannot be obtained, then a brother of the Faith; or if the latter is also unobtainable, then a learned man of the same Faith; or, should all these be unobtainable, then a person who can read correctly and distinctly ought to read this many times over. Thereby [the deceased] will be put in mind of what he had [previously] heard of the setting-face-to-face and will at once come to recognize that Fundamental Light and undoubtedly obtain Liberation.

 

As regards the time for the application [of these instructions]:

 

When the expiration bath ceased, the vital-force will have sunk into the nerve-centre of Wisdom and the Knower will be experiencing the Clear Light of the natural condition. Then, the vital-force, being thrown backwards and flying downwards through the right and left nerves, the Intermediate State momentarily dawns.

 

The above [directions] should be applied before [the vital-force hath] rushed into the left nerve [after first having traversed the navel nerve-centre].

 

The time [ordinarily necessary for this motion of the vital-force] is as long as the inspiration is still present, or about the time required for eating a meal.

 

Then the manner of the application [of the instructions] is:

 

When the breathing is about to cease, it is best if the Transference hath been applied efficiently; if [the application] hath been inefficient, then [address the deceased] thus:

 

O nobly-born (so and so by name), the time hath now come for thee to seek the Path [in reality]. Thy breathing is about to cease. Thy guru hath set thee face to face before with the Clear Light; and now thou art about to experience it in its Reality in the Bardo state, wherein all things are like the void and cloudless sky, and the naked, spotless intellect is like unto a transparent vacuum without circumference or centre. At this moment, know thou thyself; and abide in that state. I, too, at this time, am setting thee face to face.

 

Having read this, repeat it many times in the ear of the person dying, even before the expiration hath ceased, so as to impress it on the mind [of the dying one].

 

If the expiration is about to cease, turn the dying one over on the right side, which posture is called the 'Lying Posture of a Lion'. The throbbing of the arteries [on the right and left side of the throat] is to be pressed.

 

If the person dying be disposed to sleep, or if the sleeping state advances, that should be arrested, and the arteries pressed gently but firmly. Thereby the vital-force will not be able to return from the median-nerve and will be sure to pass out through the Brahmanic aperture. Now the real setting-face-to-face is to be applied.

 

At this moment, the first [glimpsing] of the Bardo of the Clear Light of Reality, which is the Infallible Mind of the Dharma-Kāya, is experienced by all sentient beings.

 

The interval between the cessation of the expiration and the cessation of the inspiration is the time during which the vital-force remaineth in the median-nerve.

 

The common people call this the state wherein the consciousness-principle hath fainted away. The duration of this state is uncertain. [it dependeth] upon the constitution, good or bad, and [the state of] the nerves and vital-force. In those who have had even a little practical experience of the firm, tranquil state of dhyāna, and in those who have sound nerves, this state continueth for a long time.

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