The Bardo

Heart Drops of Küntu Zangpo

The Fourth Section: Bardo

The second topic, instructions for liberation in the bardo for the student of middling capacity, has three parts: the natural bardo, the bardo at the time of death, the bardo of the Nature of Reality.

The Natural Bardo

In the primordial ground, through a gate of spontaneous presence, habitual imprints are planted in the base-of-all of the array of sentient beings, due to their previous mental afflictions. For example, it is like oxidizing rust that spontaneously appears on a mirror. Due to this, the defilement of the rust covers [the mirror]. Because of the seed which generates karma and mental afflictions of the future life, the power of the accumulated different karmas is the force that propels one into happy and miserable types of [birth] places. Therefore, this is the “potency” that is the root of the deluded mind.

As for humans in particular, because they are bound by the five aggregates the appearance of the five enlightened bodies is obscured. Because they are bound by the elements and the sense-bases, clear light is obscured; and because they are bound by karma and mental afflictions, primordial wisdom and the appearance of the Nature of Reality are obscured. Therefore, because they experience ordinary deluded appearances, their future existence leads to future suffering. Mentally terrified by this nature of limitless suffering, they desire liberation. Therefore, on this path, first train your mind through listening. In the middle, gain certainty through reflection. At the end, through relying on the actualization of meditation it is necessary to gain an intellectual confidence in your practice in order to not fall back into saṃsāra.

According to the Refined Gold:

With regard to the natural bardo of living (gnas pa), 

Persevere in listening, reflecting, and meditating.

Bardo Practices at the Time of Death

As for bardo practices at the time of death, a dying individual of the best capacity is like a little child without any concern for either dying or not dying. Therefore, this profound instruction is not necessary.

The middling is a person who dies like an old dog. The best of the middling will be unharmed by external conditions, [whether] they die in a road or the crossroads of a city. The middling of the middling are free of all those [concerns of condition or place] and die in a cave or an empty valley, or in a place unseen by anyone.

Those of inferior capacity die like a king. At the time of illness, medicines [are given] and healing ceremonies are performed. Also, at the time of death, close friends gather around, lamenting. The [the dying one] utters his last testament and dies. Even after death, they perform virtuous deeds, weekly rituals, cremate the corpse and so forth. A death like this is a sign of not engaging with confidence in the practice of the Great Perfection. This is not the ultimate yoga. This is the manner of death of people who have not entered into the path.

As for the yogi who trains in this path, engaging with the Enlightened Bodies and primordial wisdom, and entering in a cocoon of clear light: Abide in the posture of a sleeping lion, and focus your consciousness on the eyes. Then [rest] in the ultimate truth of the inseparability of the expanse and awareness. Letting go of the aggregates of this life, within a state free of proliferation or concentration [of thought], liberation will occur in a single instant.

From the previous (Refined Gold):

In the bardo of death wherein the elements are [re-]absorbed, It is important to be clear with unwavering mindfulness, Holding the natural state with the instructions of clear light. Now, practice is like an escort, and

Bardo appearances are like hostesses.

In a single moment one is certain to be liberated.

Now also, having focused the eyes and the mind on the clear sky, mingle awareness with the expanse. While thinking, “I am certainly dying. Because this is the time to abide in awareness and the expanse, I must pass into nirvāṇa, in the expanse that is free of the proliferation of thought,” simultaneously, expel the breath out and place your consciousness without any reference point. This is the real vital point.

At that time, for those for whom it is necessary to rely (ltos) on the elaboration of words, a lama, or yungdrung-sibling, who has not dissipated their samaya, should directly introduce the [fusion of] awareness and the expanse. As for entering into the [pure] land (yul dang gnas), in accordance with the quintessential instruction of unimpeded (zang thal) primordial wisdom, at the time of the last exhalation of breath, pronounce successively twenty-one hik sounds. Think that awareness in the form of an A syllable at the heart goes upward an inch each time, and is sent far above the aperture of Brahma. Thinking this, one is liberated.

Furthermore, at that time, one should engage in the practice of the phowa of the saṃbhogakāya, from the middling portion of the Tantra of the Path of Directly Manifesting Buddhahood.

Those endowed the with these vital points achieve nirvāṇa through these systems of phowa without relying on the certainty of the stages of dissolution. However, even those who have obtained the quintessential instructions, if they do not possess confidence, or are [simply] ordinary types of beings, then the channels and winds are gathered causing the [stages of dissolution of the] outer four elements, the inner five spaces, the secret five life-forces, as well as the entirely perfected twenty residual winds. These stages of dissolution are precisely described in The Precious Treasury of the Expanse and Awareness.

In order to make it easy to understand for those who are dull, the way the elements dissolve is described in the previous (Refined Gold):

When earth dissolves into earth, the body becomes heavy; one is unable to eat. One loses one’s power of rising or going.

When water dissolves into water, one’s mouth drools and one’s nose runs.

When fire dissolves into fire, one’s body heat is lost and is gathered from the

extremities.

When wind dissolves into wind, the limbs move wildly.

At that time, the eyeballs turn upwards. This is a sign (snga ltas) of crossing to the

other side.

It is very important to remember the instructions of the lama.

Then, from all the blood gathering from the minor channels into the aorta, drops of blood [reach the aorta] in three stages. Due to the pulsing, the duration of the breath also is in three periods, until finally breathing stops.

Then, through recollecting the near-attainment, from among the three moments of appearance, increase, and attainment, because apprehending that state is difficult, you may fall unconsciousness. Awakening from that, you may recognize in a single moment, without any memories or thoughts whatsoever, the arisings as appearances of dynamic energy, like clear light primordially abiding in the cloudless sky. With awareness in the expanse of primordial purity, the everlasting domain is seized, and awakening [is obtained]. 

From the Golden Needle:

When mind and primordial wisdom are decreasing and increasing, 

In that moment, there is complete Buddhahood.

The unchanging-everlasting (g.yung drung). 

E Ma Ho!

Instructions on the Bardo of The Nature of Reality

Third, as for the bardo of the Nature of Reality, if you are not liberated in the sky-like primordial purity arising as [described] above, then it is known as “the sky dissolves into clear light.” Due to awareness streaming forth through the eyes, there is the “clear light of appearances of the base,” which follows the four moments of primordial wisdom of near-attainment. Clear-light, the completely multi-colored natural radiance of the five primordial-wisdoms, arises in the expanse of the sky. Through recognizing that, itself, as a natural appearance, you are liberated.

From the Yangtse

Awareness streams in a continuous path from the eyes, 

Arising as light in the expanse of the sky.

For those with instruction, this is a time of liberation.

For those who are not liberated by that, it is called “clear light dissolving into fusion.” For those who are habituated and familiar with the sound, light, and rays from the previous appearances, the way the enlightened bodies arise is described in the [Twenty-one] Nails:

Lights [form] a pure realm without boundaries.

They arise like a rainbow in the sky.

Sound is insubstantial, and roars in the vastness.

It is unceasing and self-originated, like the sound of a dragon. Rays display an unpredictable magical illusion.

They billow open like silk brocade.

For the person who is accustomed and familiar,

Divine bodies and maṇḍalas arise in their completeness.

At that time, from your heart, rays of light appear connected to the enlightened mind of those enlightened bodies. From the Refined Gold:

That clear light in the citta,

Together with the tshon gang, the essence of light, 

Appears in connection with the enlightened bodies of light. 

Without wavering, rest with an open gaze on that.

If you apprehend your own consciousness in that light, it is known as “awareness entering into light.” You naturally abide in a non-conceptual meditative concentration. Then, if you experience those rays of light return and dissolve into your heart, that is known as “light dissolving into awareness.” Through recognizing your own primordial purity, the natural state, you are liberated by that very one.

If you are not liberated [at that time], it is known as “fusion dissolving into primordial wisdom.” From your own heart, a single, very subtle ray of light penetrates the sky. Through gazing at that, appearances more extensively arise. 

From the previous (Refined Gold):

When the body appears as light,

And primordial wisdom arises as a five-colored brocade, 

Hold to the vital point of recognizing them as yourself.

Pieces of brocade of blue, white, yellow, and red lights are drawn together, without touching. On top of each of those is a thiklé about the size of a mirror, and with a corresponding color. Each of those [thiklé] is ornamented by five thiklé. On top of each of those arises a single round light, like a parasol of peacock feather. Because of not apprehending liberation in the expanse, it is known as “appearances of the union of the four primordial wisdoms.” In fact, if it arises according to the meaning of the scripture, the appearances of the five wisdoms are equally perfected in those five brocades that arise and are unobstructed.

If you do not understand those as natural appearances, then it is known as “primordial wisdom dissolving into spontaneous presence.” Through the dynamic energy of feeling that all of the previous appearances and awareness dissolve into the upper sphere of light, the appearances of primordial purity appear like an utterly clear sky.

Below that is the maṇḍala of the great wrathful ones. Below that are hosts of completely perfected [peaceful] yungdrung-deities. In all cardinal and intermediate directions are pure realms of naturally emanated deities. Below that appear [beings of the] six types, together with the [corresponding] Duljé Tonpa. This natural appearance is known as “the appearance of the ground that never wavers from the ground.” There are eight ways in which the appearances arise.

Because of arising as compassion, the power of compassion engages in saṃsāra without any differentiation between nirvāṇa and saṃsāra.

Because of arising as light, the appearances-aspect is illuminated within.

Because of arising as enlightened bodies, all appearances are without any distinctions

whatsoever.

Because of arising as primordial wisdom, all appearances are transparent. Because of arising as non-dual, consciousness abides one-pointedly.

Because of arising as free of extremes, all is freed in its own essence.

Because of arising as impure, there is no stopping the source of existence.

Because of arising as pure, primordial-wisdom-mother connects with her son [appearances].

Realizing those appearances as natural appearance, one is liberated in the dharmakāya.

 From the Refined Gold:

In the appearances of the spontaneously present three enlightened bodies, Know that whatever arises is an illusory dream.

As it is an illusion, free of any nature,

Don’t have attachment or aversion. Let go into openness.

Relax in a state of unceasing empty-clarity,

It is certain that you are liberated in the dharmakāya.

When those appearances [described above] dissolve within, the manner in which those eight modes of dissolution occur simultaneously is described in the previous text (Refined Gold):

Compassion dissolving into compassion-itself is like the rays of the setting sun. 

The one to be tamed and the tamer are both pure.

Light dissolving into light is like a rainbow that can neither be clarified nor obscured.

The enlightened bodies naturally dissolving into enlightened bodies are like a youthful vase body. 

Omniscience abides as an inner clarity.

Primordial wisdom dissolving into wisdom is like a child sitting in its mother’s lap. 

Awareness is liberated directly in the ground.

Non-duality dissolving into non-duality is like water dissolving into water. 

Phenomena and the Nature of Reality are mixed into one.

Freedom from extremes dissolving into freedom from extremes is like the sky, dissolving into the sky,

Abiding in the yungdrung Bon.

The impure dissolving into purity itself is like gathering a tent’s ropes, 

Unmoving from the state of clear light.

Purity dissolving into the door of primordial wisdom, is like a lion steadfast on a mountain peak,

Abiding in the yungdrung Bon.

Like this, the awareness of the eight modes of dissolution is reversed into its own domain. Through abiding in the inseparability of primordial purity and spontaneous presence, recognize this in order to apprehend the everlasting domain of the dharmakāya that does not fall back [into saṃsāra]. Nirvāṇa and saṃsāra disappear into the expanse and are liberated in the base. One must recognize that when the dissolution into spontaneous presence occurs.

Generally, all of those four appearances have specific instructions. At that time in the bardo, when the appearances of the three – sounds, lights, and rays – arise like hostesses, you should remember that the three teachings are like escorts. At that time have confidence, without any doubt, that whatever arises is natural appearance, like the meeting of mother and son. As in the example of the golden needle, confidently take a firm position without being distracted by anything else. As in the example of the irreversible arrow of a skilled archer, rest without wavering in the natural state which stands firm. Through these, the three vital points are singly perfected.

As for Buddhahood, from the Yangtse:

Listen ḍakinī, faithful worthy vessel,

Those who have obtained direct introduction at this time, Do not need to take up the bardo.

The three conditions are the three hostesses that arise.

The three escorts, escort you.

The three vital points are singly perfected; you are liberated.

The Six Recollections

As for the six recollections, the conditions for liberation, seeing the appearances of the bardo makes for the conditions [for liberation]:

a) Recollecting the yidam-deity, you see the [deity’s] face.

b) In the instant of recollecting the lama, he comes before you and teaches you the

quintessential instructions.

c) Recollecting the instruction, you will understand whatever arises as natural appearance.

d) Recollecting the view, and through that

e) Recollecting the primordially pure expanse.

f) Recollecting that you must abide in meditative concentration on that, liberation is

[obtained].

From the Refined Gold:

Recollecting the lama, and recollecting the instructions; 

Recollecting the yidam-deity; recollecting the view. 

Through recollecting the basic primordial space, 

Recollect, abiding in meditative concentration on that.

The six higher perceptions: 

The six higher perceptions arise simultaneously:

a) Because the senses are purified, one’s perception with the six senses is pure.

b) Because of pure wisdom, one is freed from the intellect and analytical mind.

c) Because of pure primordial wisdom, one knows the birth, life, death, and

transference of sentient beings of the three times.

d) Because of pure samādhi, one’s mind is capable.

e) Because of the exhaustion of defilements, having completed one’s own benefit,

seeing the rebirth of the six types of beings, one is able to emanate for the benefit

of others.

f) Because of pure enlightened knowledge, one unmistakably perceives with the

eyes of a Buddha.

From the previous (Refined Gold):

Pure senses, pure wisdom, and pure perception,

Pure primordial wisdom, and pure samādhi,

Defilements are exhausted, and enlightened knowledge is perfected.

Also, as for liberation: the best achieves it in three moments, the middling in five, and the inferior in twenty-one.

The Bardo of Existence

The third topic, rebirth into the realm of natural emanation: As described before, when the appearances of the spontaneous presence arise, for those [individuals who are among the] least of the twenty-one capacities, those who have not been liberated, the bardo of existence arises like a dream. At that time, for those who see this door, their recollection is awakened. They understand that they are lost in the bardo of existence, having not previously recognized the bardo of the Nature of Reality. Through merely thinking “Now, I will go into the realm of natural emanation,” they are miraculously born in a pure land. The manner in which this occurs, after having recognized the bardo of existence, is described in the Golden Needle:

Having recognized the Bardo of Existence,

The propensities for birth among the six types of beings is exhausted, 

And one is reborn in a nirmāṇakāya.

Through pure aspiration, the gap is bridged.

In the future life nothing remains. E Ma Ho!

Now, you should imagine awareness as an egg of light, propelled like a shooting star out the aperture of Brahma. At this time, recollect those pure realms such as the Eastern and so forth. Again, and again, ardently propel your awareness in the shape of an A syllable into the heart of the principal one of that realm.

As for those realms: In the East is Ngönpar Gawa, and the Teacher is Selwa Rangjung. In the North is Lé Rabzok, and the Teacher is Gélha Garchuk.

In the West is Péma Tsekpa, and the Teacher is Jédrak Ngömé.

In the South is Paldan Denpa, and the Teacher is Gawa Dondrup.

In the middle is Lhungi Drupa, and the Teacher is Ökar Nézin.

These are the five great holders of the yungdrung. Each of their retinues is composed of male and female bodhisattvas miraculously born [in that realm], and each pure realm has its respective color. Each of the principal ones is teaching Bon to their respective retinues.

The ground, also, is bedecked with jewels. [In those pure realms] there are emanated birds, deer, horses, elephants, and so forth. The colors are in harmony with the color of the [corresponding] pure realm. There are magic trees with various jewels. The waters in the rivers possess the eight qualities.

There are inconceivable amounts of food, drink, and resources. Above those pure realms is a realm of wrathful emanations known as “blazing fierce wrath of the Nature of Reality.” Those born there live 500 years and then certainly obtain Buddhahood without [experiencing] the bardo.

Even though beings traverse the lower paths to whichever pure realm is suitable for them, such as the pure realms of the five types or the maṇḍala of the wrathful, they are not real. Those pure realms are in your own heart. They are the natural radiance of the naturally illuminated five primordial wisdoms, such as the primordial wisdom of emptiness and so forth. In your cranium are the appearances of the primordially existing maṇḍala of the wrathful ones. Because they naturally appear, they are known as the “pure realms which are naturally emanated.”

It has been explained that for ordinary migrating beings who do not see these doors, through training in Bon and practicing the illusory and dream yogas, they are liberated in the [bardo of] existence. For those without familiarization with Bon, by making aspiration prayers to be reborn in a pure realm, taking refuge, and possessing faith, they can reverse taking an inferior womb birth. Such individuals will meet with a superior [birth] and obtain a pure human body [rten dag pa]. Having met with Bon [teachings] they will obtain liberation.

Other than those, all the rest will be lost in the bardo of existence. They are propelled through the power of previous karma. Through the continuum of blissful, miserable, or neutral births, they cycle again and again in the ocean of misery that is limitless saṃsāra. Since they are unsuitable, it is very important for them to carefully strive to distinguish between virtuous and negative actions: what to accept and reject.