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A Way of Life player. A Way of Life' Register. List Server Play now. The Tibetan Book of the Dead: A Way of Life.
A later edition of the book includes commentary by the renowned psychoanalyst, Dr. Carl Jung, whose insightful essay illustrates that this Tibetan text goes beyond a study of Tibetan culture and reaches into a psychology that has great relevance to the western world.
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At first, the preliminaries, The Guide Series, for emancipating beings, should be mastered by practice. Devotees of ordinary wit ought most certainly to be freed thereby; but should they not be freed, then, while in the Intermediate State [during the experiencing] of Reality, they should persevere in the listening to this Great Doctrine of Liberation by Hearing.
Accordingly, the devotee should at first examine the symptoms of death as they gradually appear [in his dying body], following Self-Liberation [by Observing the] Characteristics [of the] Symptoms of Death.
Then, when all the symptoms of death are complete [he should] apply the Transference, which conferreth liberation by merely remembering [the process].
If there be no corpse, then the bed or the seat to which the deceased had been accustomed should be occupied [by the reader], who ought to expound the power of the Truth.
Then, summoning the spirit [of the deceased], imagine it to be present there listening, and read.
During this time no relative or fond mate should be allowed to weep or to wail, as such is not good [for the deceased]; so restrain them.
If the body be present, just when the expiration hath ceased, either a lama [who hath been as a guru to the deceased], or a brother in the Faith whom the deceased trusted, or a friend for whom the deceased had great affection, putting the lips close to the ear [of the body] without actually touching it, should read this Great Thodol.
If thou canst gather together a grand offering, offer it in worship of the Trinity. If such cannot be done, then arrange whatever can be gathered together as objects on which thou canst concentrate thy thoughts and mentally create as illimitable an offering as possible and worship.
Then this Great Thodol is to be read either seven times or thrice, according to the occasion. 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-Kaya, 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 6 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-Kdya, 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.
In those who have had even a little practical experience of the firm, tranquil state of dhydna, and in those who have sound nerves, this state continueth for a long time.
In the setting-face-to-face, the repetition [of the above address to the deceased] is to be persisted in until a yellowish liquid beginneth to appear from the various apertures of the bodily organs [of the deceased].
In those who have led an evil life, and in those of unsound nerves, the above state endureth only so long as would take to snap a finger.
Again, in some, it endureth as long as the time taken for the eating of a meal. In various Tantras it is said that this state of swoon endureth for about three and one -half days.
Most other [religious treatises] say for four days; and that this setting-face-to-face with the Clear Light ought to be persevered in [during the whole time].
The manner of applying [these directions] is: If [when dying] one be by one's own self capable [of diagnosing the symptoms of death], use [of the knowledge] should have been made ere this.
If [the dying person be] unable to do so, then either the guru, or a shishya, or a brother in the Faith with whom the one [dying] was very intimate, should be kept at hand, who will vividly impress upon the one [dying] the symptoms [of death] as they appear in due order [repeatedly saying, at first] thus: When all the symptoms [of death] are about to be completed, then enjoin upon [the one dying] this resolution, speaking in a low tone of voice in the ear: O nobly-born or, if it be a priest, O Venerable Sir , let not thy mind be distracted.
If it be a brother [in the Faith], or some other person, then call him by name, and [say] thus: O nobly-born, that which is called death being come to thee now, resolve thus: By taking advantage of this death, I will so act, for the good of all sentient beings, peopling the illimitable expanse of the heavens, as to obtain the Perfect Buddhahood, by resolving on love and compassion towards [them, and by directing my entire effort to] the Sole Perfection.
I will serve all sentient beings, infinite in number as are the limits of the sky. In saying this, the reader shall put his lips close to the ear, and shall repeat it distinctly, clearly impressing it upon the dying person so as to prevent his mind from wandering even for a moment.
After the expiration hath completely ceased, press the nerve of sleep firmly; and, a lama, or a person higher or more learned than thyself, impress in these words, thus: Reverend Sir, now that thou art experiencing the Fundamental Clear Light, try to abide in that state which now thou art experiencing.
And also in the case of any other person the reader shall set him face-to-face thus: O nobly-born so-and-so , listen. O nobly-born, thy present intellect, in real nature void, not formed into anything as regards characteristics or colour, naturally void, is the very Reality, the All-Good.
Thine own intellect, which is now voidness, yet not to be regarded as of the voidness of nothingness, but as being the intellect itself, unobstructed, shining, thrilling, and blissful, is the very consciousness, the All-good Buddha.
Thine own consciousness, not formed into anything, in reality void, and the intellect, shining and blissful, — these two, — are inseparable.
The union of them is the Dharma-Kaya state of Perfect Enlightenment. Knowing this is sufficient. Recognizing the voidness of thine own intellect to be Buddhahood, and looking upon it as being thine own consciousness, is to keep thyself in the [state of the] divine mind of the Buddha.
Repeat this distinctly and clearly three or [even] seven times. That will recall to the mind [of the dying one] the former [i. Secondly, it will cause the naked consciousness to be recognized as the Clear Light; and, thirdly, recognizing one's own self [thus], one becometh permanently united with the Dharma-Kaya and Liberation will be certain.
But if it be feared that the primary Clear Light hath not been recognized, then [it can certainly be assumed] there is dawning [upon the deceased] that called the secondary Clear Light, which dawneth in somewhat more than a meal-time period after that the expiration hath ceased.
According to one's good or bad karma, the vital-force floweth down into either the right or left nerve and goeth out through any of the apertures [of the body].
Then cometh a lucid condition of the mind. To say that the state [of the primary Clear Light] endureth for a meal-time period [would depend upon] the good or bad condition of the nerves and also whether there hath been previous practice or not [in the setting-face-to-face].
When the consciousness-principle getteth outside [the body, it sayeth to itself], Am I dead, or am I not dead?
It seeth its relatives and connexions as it had been used to seeing them before. It even heareth the wailings. The terrifying karmic illusions have not yet dawned.
Nor have the frightful apparitions or experiences caused by the Lords of Death yet come. During this interval, the directions are to be applied [by the lama or reader]: There are those [devotees] of the perfected stage and of the visualizing stage.
If it be one who was in the perfected stage, then call him thrice by name and repeat over and over again the above instructions of setting-face-to-face with the Clear Light.
If it be one who was in the visualizing stage, then read out to him the introductory descriptions and the text of the Meditation on his tutelary deity, and then say, O thou of noble-birth, meditate upon thine own tutelary deity.
Earnestly concentrate thy mind upon thy tutelary deity. Meditate upon him as if he were the reflection of the moon in water, apparent yet in-existent [in itself].
Meditate upon him as if he were a being with a physical body. So saying, [the reader will] impress it.
If [the deceased be] of the common folk, say, 9 Meditate upon the Great Compassionate Lord. By thus being set-face-to-face even those who would not be expected to recognize the Bardo [unaided] are undoubtedly certain to recognize it.
Persons who while living had been set face to face [with the Reality] by a guru, yet who have not made themselves familiar with it, will not be able to recognize the Bardo clearly by themselves.
Either a guru or a brother in the Faith will have to impress vividly such persons. There may be even those who have made themselves familiar with the teachings, yet who, because of the violence of the disease causing death, may be mentally unable to withstand illusions.
For such, also, this instruction is absolutely necessary. Again [there are those] who, although previously familiar with the teachings, have become liable to pass into the miserable states of existence, owing to breach of vows or failure to perform essential obligations honestly.
To them, this [instruction] is indispensable. If the first stage of the Bardo path been taken by the forelock, that is best.
But if not, by application of this distinct recalling [to the deceased], while in the second stage of the Bardo, his intellect is awakened and attaineth liberation.
While on the second stage of the Bardo, one's body is of the nature of that called the shining illusory- body.
Not knowing whether [he be] dead or not, [a state of] lucidity cometh [to the deceased. If the instructions be successfully applied to the deceased while he is in that state, then, by the meeting of the Mother-Reality and the Offspring-Reality, karma controlleth not.
Like the sun's rays, for example, dispelling the darkness, the Clear Light on the Path dispelleth the power of karma.
That which is called the second stage of the Bardo dawneth upon the thought-body. The Knower' hovereth within those places to which its activities had been limited.
If at this time this special teaching be applied efficiently, then the purpose will be fulfilled; for the karmic illusions will not have come yet, and, therefore, he [the deceased] cannot be turned hither and thither [from his aim of achieving Enlightenment].
If not liberated even by that, then that called the third Bardo or the Chonyid Bardo dawneth. In this third stage of the Bardo, the karmic illusions come to shine.
It is very important that this Great Setting-face-to-face of the Chonyid Bardo be read: About this time [the deceased] can see that the share of food is being set aside, that the body is being stripped of its garments, that the place of the sleeping-rug is being swept; can hear all the weeping and wailing of his friends and relatives, and, although he can see them and can hear them calling upon him, they cannot hear him calling upon them, so he goeth away displeased.
At that time, sounds, lights, and rays — all three — are experienced. These awe, frighten, and terrify, and cause much fatigue.
At this moment, this setting-face-to-face with the Bardo [during the experiencing] of Reality is to be applied.
Call the deceased by name, and correctly and distinctly explain to him, as follows: O nobly-born, listen with full attention, without being distracted: There are six states of Bardo, namely: These are the six.
O nobly-born, thou wilt experience three Bardos, the Bardo of the moment of death, the Bardo [during the experiencing] of Reality, and the Bardo while seeking rebirth.
Of these three, up to yesterday, thou hadst experienced the Bardo of the moment of death. Although the Clear Light of Reality dawned upon thee, thou wert unable to hold on, and so thou hast to wander here.
Now henceforth thou art going to experience the [other] two, the Chonyid Bardo and the Sidpa Bardo. Thou wilt pay undistracted attention to that with which I am about to set thee face to face, and hold on: O nobly-born, that which is called death hath now come.
Thou art departing from this world, but thou art not the only one; [death] cometh to all. Do not cling, in fondness and weakness, to this life.
Even though thou clingest out of weakness, thou hast not the power to remain here. Thou wilt gain nothing more than wandering in this Sangsara.
Be not attached [to this world]; be not weak. Remember the Precious Trinity. When at this all-important moment [of opportunity] of achieving a great end, May I not fear the bands of Peaceful and Wrathful [Deities], mine own thought-forms.
Thereby, whatever visions of awe or terror appear, recognition is certain; and forget not this vital secret art lying therein. O nobly-born, when thy body and mind were separating, thou must have experienced a glimpse of the Pure Truth, subtle, sparkling, bright, dazzling, glorious, and radiantly awesome, in appearance like a mirage moving across a landscape in spring-time in one continuous stream of vibrations.
Be not daunted thereby, nor terrified, nor awed. That is the radiance of thine own true nature. From the midst of that radiance, the natural sound of Reality, reverberating like a thousand thunders simultaneously sounding, will come.
That is the natural sound of thine own real self. The body which thou hast now is called the thought-body of propensities.
Since thou hast not a material body of flesh and blood, whatever may come — sounds, lights, or rays — are, all three, unable to harm thee: It is quite sufficient for thee to know that these apparitions are thine own thought-forms.
Recognize this to be the Bardo. O nobly-born, if thou dost not now recognize thine own thought-forms, whatever of meditation or of devotions thou mayst have performed while in the human world — if thou hast not met with this present teaching — the lights will daunt thee, the sounds will awe thee, and the rays will terrify thee.
Shouldst thou not know this all-important key to the teachings — not being able to recognize the sounds, lights, and rays — thou wilt have to wander in the Sangsara.
As soon as thou art recovered from this swoon, thou wilt have the thought, 'what hath happened!
At that time, all the Sangsdra will be in revolution; and the phenomenal appearances that thou wilt see then will be the radiances and deities.
The whole heaves will appear deep blue. Then, from the Central Realm, called the Spreading Forth of the Seed, the Bhagavan Vairochana, white in colour, and seated upon a lion-throne, bearing an eight-spoked wheel in his hand, and embraced by the Mother of the Space of Heaven, will manifest himself to thee.
It is the aggregate of matter resolved into its primordial state which is the blue light. The Wisdom of the Dharma-Dhdtu, blue in colour, shining, transparent, glorious, dazzling, from the heart of Vairochana as the Father-Mother, will shoot forth and strike against thee with a light so radiant that thou wilt scarcely be able to look at it.
Along with it, there will also shine a dull white light from the devas, which will strike against thee in thy front. Thereupon, because of the power of bad karma, the glorious blue light of the Wisdom of the Dharma- Dhdtu will produce in thee fear and terror, and thou wilt [with to] flee from it.
Thou wilt beget a fondness for the dull white light of the devas. At this stage, thou must not be awed by the divine blue light which will appear shining, dazzling, and glorious; and be not startled by it.
Put thy faith in it, believe in it firmly, and pray unto it, thinking in thy mind that it is the light proceeding from the heart of the Bhagavan Vairochana coming to receive thee while in the dangerous ambuscade of the Bardo.
That light is the light of the grace of Vairochana. Be not fond of the dull white light of the devas.
Be not attached [to it]; be not weak. If thou be attached to it, thou wilt wander into the abodes of the devas and be drawn into the whirl of the Six Lokas.
That is an interruption to obstruct thee on the Path of Liberation. Look not at it. Look at the bright blue light in deep faith. Put thy whole thought earnestly upon Vairochana and repeat after me this prayer: Thereupon the setting-face-to-face is, calling the deceased by name, thus: O nobly-born, listen undistractedly.
On the Second Day the pure form of water will shine as a white light. At that time, from the deep blue Eastern Realm of Pre-eminent Happiness, the Bhagavan Akshobhya [as] Vajra-Sattva, blue in colour, holding in his hand a five-pronged dorje, seated upon an elephant-throne, and embraced by the Mother MamakI, will appear to thee, attended by the Bodhisattvas Kshitigarbha and Maitreya, with the female Bodhisattvas, Lasema and Pushpema.
These six Bodhic deities will appear to thee. The aggregate of thy principle of consciousness, being in it's pure form — which is the Mirror-like Wisdom — will shine as a bright, radiant white light, from the heart of Vajra-Sattva, the Father-Mother, with such dazzling brilliancy and transparency that thou wilt scarcely be able to look at it, [and] will strike against thee.
And a dull, smoke-coloured light from Hell will shine alongside the light of the Mirror-like Wisdom and will [also] strike against thee.
Thereupon, through the power of anger, thou wilt beget fear and be startled at the dazzling white light and wilt [wish to] flee from it; thou wilt beget a feeling of fondness for the dull smoke-coloured light from Hell.
Act then so that thou wilt not fear that bright, dazzling, transparent white light. Know it to be Wisdom.
Put thy humble and earnest faith in it. That is the light of the grace of the Bhagavan Vajra- Sattva. Think, with faith, 'I will take refuge in it'; and pray.
That is the Bhagavan Vajra-Sattva coming to receive thee and to save thee from the fear and terror of the Bardo. Believe in it; for it is the hook of the rays of grace of Vajra-Sattva.
Be not fond of the dull, smoke-coloured light from Hell. That is the path which openeth out to receive thee because of the power of accumulated evil karma from violent anger.
If thou be attracted by it, thou wilt fall into the Hell-Worlds; and, falling therein, thou wilt have to endure unbearable misery, whence there is not certain time of getting out.
That being an interruption to obstruct thee on the Path of Liberation, look not at it; and avoid anger. Be not attracted by it; be not weak.
Believe in the dazzling bright white light; [and] putting thy whole heart earnestly upon the Bhagavan Vajra-Sattva, pray thus: Again, calling the deceased by name, the setting-face-to-face is thus: On the Third Day the primal form of the element earth will shine forth as a yellow light.
At that time, from the Southern Realm Endowed with Glory, the Bhagavan Ratna-Sambhava, yellow in colour bearing a jewel in his hand, seated upon a horse-throne and embraced by the Divine Mother Sangyay-Chanma, will shine upon thee.
The two Bodhisattvas, Akasha-Barbha and Samanta-Bhadra, attended by the two female Bodhisattvas, Mahlaima and Dhupema — in all, six Bodhic forms — will come to shine from amidst a rainbow halo of light.
The aggregate of touch in its primal form, as the yellow light of the Wisdom of Equality, dazzlingly yellow, glorified with orbs having satellite orbs of radiance, so clear and bright that the eye can scarcely look upon it, will strike against thee.
Side by side with it, the dull bluish-yellow light from the human [world] will also strike against thy heart, along with the Wisdom light.
Thereupon, through the power of egotism, thou wilt beget a fear for the dazzling yellow light and wilt [with to] flee from it.
Thou wilt be fondly attracted towards the dull bluish-yellow light from the human [world]. At that time do not fear that bright, dazzling-yellow, transparent light, but know it to be Wisdom; in that state, keeping thy mind resigned, trust in it earnestly and humbly.
If thou knowest it to be the radiance of thine own intellect — although thou exertest not thy humility and faith and prayer to it — the Divine Body and Light will merge into thee inseparably, and thou wilt obtain Buddhahood.
If thou dost not recognize the radiance of thine own intellect, think, with faith, 'It is the radiance of the grace of the Bhagavan Ratna-Sambhava; I will take refuge in it'; and pray.
It is the hook of the grace- rays of the Bhagavan Ratna-Sambhava; believe in it. Be not fond of that dull bluish-yellow light from the human [world].
That is the path of thine accumulated propensities of violent egotism come to receive thee. If thou art attracted by it, thou wilt be born in the human world and have to suffer birth, age, sickness, and death; and thou wilt have no chance of getting out of the quagmire of worldly existence.
That is an interruption to obstruct thy path of liberation. Therefore, look not upon it, and abandon egotism, abandon propensities; be not attracted towards it; be not weak.
Act so as to trust in that bright dazzling light. Put thine earnest thought, one- pointedly, upon the Bhagavan Ratna-Sambhava; and pray thus: Yet, though so often set face to face, there are classes of men who, having created much bad karma, or having failed in observance of vows, or, their lot [for higher development] being altogether lacking, prove unable to recognize: Again, the setting-face-to-face is, calling the deceased by name, thus: On the Fourth Day the red light, which is the primal form of the element fire, will shine.
At that time, from the Red Western Realm of Happiness, the Bhagavan Buddha Amitabha, red in colour, bearing a lotus in his hand, seated upon a peacock-throne and embraced by the Divine Mother Gokarmo, will shine upon thee, [together with] the Bodhisattvas Chenrazee and Jampal, attended by the female Bodhisattvas Ghirdhima and Aloke.
The six bodies of Enlightenment will shine upon thee from amidst a halo of rainbow light. The primal form of the aggregate of feelings as the red light of the All-Discriminating Wisdom, glitteringly red, glorified with orbs and satellite orbs, bright, transparent, glorious and dazzling, proceeding from the heart of the Divine Father-Mother Amitabha, will strike against thy heart [so radiantly] that thou wilt scarcely be able to look upon it.
Along with it, a dull red light from the Preta-loka, coming side by side with the Light of Wisdom, will also shine upon thee. Act so that thou shalt not be fond of it.
Abandon attachment [and] weakness [for it]. At that time, through the influence of intense attachment, thou wilt become terrified by the dazzling red light, and wilt [wish to] flee from it.
And thou wilt beget a fondness for that dull red light of the Preta-loka. At that time, be not afraid of the glorious, dazzling, transparent, radiant red light.
Recognizing it as Wisdom, keeping thine intellect in a state of resignation, thou wilt merge [into it] inseparably and attain Buddhahood. If thou dost not recognize it, think, 'It is the rays of the grace of the Bhagavan Amitabha, and I will take refuge in it'; and, trusting humbly in it, pray unto it.
That is the hook-rays of the grace of the Bhagavan Amitabha. Trust in it humbly; flee not. Even if thou fleest, it will follow thee inseparably [from thyself].
Be not attracted towards the dull red light of the Preta-loka. That is the light-path proceeding from the accumulations of thine intense attachment [to sangsaric existence] which hath come to receive thee.
If thou be attached thereto, thou wilt fall into the World of Unhappy Spirits and suffer unbearable misery from hunger and thirst.
Thou wilt have no chance of gaining Liberation [therein]. That dull red light is an interruption to obstruct thee on the Path of Liberation. Be 16 not attached to it, and abandon habitual propensities.
Trust in the bright dazzling red light. In the Bhagavan Amitabha, the Father-Mother, put thy trust one-pointedly and pray thus: Yet, though thus set face to face, sentient beings, unable through long association with propensities to abandon propensities, and, through bad karma and jealousy, awe and terror being produced by the sounds and radiances — the hook-rays of grace failing to catch hold of them — wander down also to the Fifth Day.
A light proceeding from the Asura-loka, produced by the evil passion of jealousy, will also come to receive one.
The setting-face-to-face at that time is, calling the deceased by name, thus: On the Fifth Day, the green light of the primal form of the element air will shine upon thee.
These six Bodhic forms, from amidst a halo of rainbow light, will come to shine. The primal form of the aggregate of volition, shining as the green light of the All-Performing Wisdom, dazzlingly green, transparent and radiant, glorious and terrifying, beautified with orbs surrounded by satellite orbs of radiance, issuing from the heart of the Divine Father-Mother Amogha-Siddhi, green in colour, will strike against thy heart [so wondrously bright] that thou wilt scarcely be able to look at it.
That is the natural power of the wisdom of thine own intellect. Abide in the state f great resignation of impartiality.
Along with it [i. Meditate upon it with impartiality, — with neither repulsion nor attraction. Be not fond of it: Thereupon, through the influence of intense jealousy, thou wilt be terrified at the dazzling radiance of the green light and wilt [with to] flee from it; and thou wilt beget a fondness for that dull green light of 17 the Asura-loka.
At that time fear not the glorious and transparent, radiant and dazzling green light, but know it to be Wisdom; and in that state allow thine intellect to rest in resignation.
Flee not from it. Even though thou shouldst flee from it, it will follow thee inseparably [from thyself].
Be not fond of that dull green light of the Asura-loka. That is the karmic path of acquired intense jealousy, which hath come to receive thee.
If thou art attracted by it, thou wilt fall into the Asura-loka and have to engage in unbearable miseries of quarrelling and warfare.
Be not attracted by it. Trust in the dazzling green radiance, and putting thy whole thought one-pointedly upon the Divine Father-Mother, the Bhagavan Amogha-Siddhi, pray thus: Yet, although set face to face so very often in that manner, one long habituated to strong propensities and lacking in familiarity with, and pure affection for, Wisdom, may be led backwards by the power of one's own evil inclinations despite these many introductions.
The hook-rays of the light of grace may not be able to catch hold of one: Thereupon all the Divine Fathers-Mothers of the Five Orders [of Dhyani Buddhas] with their attendants will come to shine upon one simultaneously.
At the same time, the lights proceeding from the Six Lokas will likewise come to shine upon one simultaneously. The setting-face-to-face for that is, calling the deceased by name, thus: O nobly-born, until yesterday each of the Five Orders of Deities had shone upon thee, one by one; and thou hadst been set face to face, but, owing to the influence of thine evil propensities, thou wert awed and terrified by them and hast remained here till now.
If thou hadst recognized the radiances of the Five Orders of Wisdom to be the emanations from thine own thought-forms, ere this thou wouldst have obtained Buddhahood in the Sambhoga-Kaya, through having been absorbed into the halo of rainbow light in one or another of the Five Orders of Buddhas.
Act so as to know them.The Tibetan Book of the Dead: Türkei trikot Beste Spielothek in Lützenreuth finden of Dhardo Rimpoche. Peace is every Step. Flucht aus Tibet - Wie zwischen Himmel und Erde. The Wise and Glorious King. Seit Jahrtausenden beschäftigen sich die Tibeter mit der Wissenschaft des Bardo, der Kunst zu sterben — und zu leben.