The Tibetan Book Of The Dead, Transitions To The Otherworld, Page 6
The Lamp that Illuminates the Liberation
upon Hearing in the Bardo State: The Oral Tradition
Tibetan: sNyan brgyud bar do thos grol gsal sgron chen mo
Author: Dam pa rang grol ye shes rgyal mtshan
(b.1149) In Zhi khro sgrub skor glegs bam gyi dbuâi rdul len thar
lam Îdren byed. Delhi, c.1970.I-Tib-761; 76-924678. The Great Freedom from
the Narrow Path of the Bardo: The Oral Tradition
Tibetan: sNyan brgyud thos grol bar do Îphrang sgrol chen po
Author: Dam pa rang grol ye shes rgyal mtshan
(b.1149)
Dolanji, Tibetan Bonpo Monastic Center, 1974.
I-Tib-1240; 74-900987.
The instructions on the bardo from the oral
tradition of Zhangzhung Valley, which is traced back to the master Tönpa
Shenrap, founder of the Bon religion (see Introduction), are among the oldest
recorded concerning knowledge of the intermediate state in Tibet. The best known
collection of Bon teachings on the bardo is The Lamp that Illuminates the
Liberation upon Hearing in the Bardo State: The Oral Tradition, which is also
known by its alternate title The Great Freedom from the Narrow Path of the
Bardo. This so-called ãBon-po Book of the Deadä is a work similar in many
respects to the Buddhist version. Given certain significant differences in age
(the Bon text being nearly two centuries older than its Buddhist counterpart),
symbolism, and iconographic personality (the many Bon-po deities, of course,
have different names), The Lamp that Illuminates the Liberation upon Hearing is
more or less parallel in content to that of the more familiar Tibetan Book of
the Dead. Both versions are classified as a type of literature known in Tibetan
as tö-dröl or "that which liberates through hearing alone" (thos grol), an
expression that appears prominently in the titles of the texts themselves. As we
have seen above, the teachings contained in the tö-dröl texts are intended to
awaken in the consciousness of the deceased the understanding and recognition of
the many visions encountered in the bardo state. Ideally, these instructions are
directed toward individuals who have dedicated themselves to mystical training
in yoga and meditation. On the other hand, for those ordinary individuals who
are not as familiar with advanced meditative techniques, the instructions of the
Liberation upon Hearing are meant to be read out loud by a teacher, after a
person has died, to help guide him or her through the bewildering sensations of
the bardo experience.
The Peaceful and Wrathful Deities: A
Collection of Visionary Revelations
Tibetan: Zhi
khro dgongs Îdus Author: Rig Îdzin Kun grol grags pa
(b.1700)
Dehra Dun, U.P., Trinley Jamtsho, 1985. I-Tib-2705;
85-902625. In the early eighteenth century, the great Bon-po treasure revealer
(tertön) Rikdzin Kundröl Drakpa (Rig Îdzin Kun grol grags pa, b.1700) had a
series of mystical visions of Dampa Rangdröl (Dam pa rang grol, b.1149), the
twelfth century author of the "Bon-po Book of the Dead." In these visions, Dampa
Rangdröl awakened in Kundröl Drakpa's mind the teachings contained in the
scriptural treasure (terma) entitled The Peaceful and Wrathful Deities: A
Collection of Visionary Revelations. This form of revelatory transmission is
called a "mind treasure" or gongter (dgongs gter). In most cases of this type of
revelation, the original holder of the doctrine (e.g., Dampa Rangdröl), through
special esoteric powers, conceals the teaching in the mind of a chosen disciple,
where it remains hidden until a later more appropriate time. Then, the doctrine
is mystically revealed in the mind of that discipleâs future reincarnation
(e.g., Kundröl Drakpa), who either records it in writing or transmits it orally
to his students. This famous mind treasure of Kundröl Drakpa offers a detailed
presentation of the standard Bon-po doctrines on death, intermediate state, and
rebirth, with special emphasis on the symbolism of the Peaceful and Wrathful
Deities that appear in the Bardo of Reality. Moreover, the text clearly
demonstrates the close relationship that exists between Bon-po and Buddhist
interpretations of the bardo state.Death Rituals of the Tibetan
Bonpos Tibetan: ÎDur chog Author: Khu tsha zla Îod
(b.1024) Dolanji, H.P., Tshultrim Tashi: Tibetan Bonpo Monastic
Center, 1983. I-Tib- 2531; 85-900439.
Tibetan: Kun rig cho gaâi sgrub skor Dolanji, Ochghat, H.P., Patshang Lama Sonam Gyaltsen, 1985. I-Tib-2693; 85-902610
The Bon-po funeral ceremonies described in the two large collections of ritual literature entitled Death Rituals of the Tibetan Bonpos and Bonpo Funeral Rites Eliminating All Evil Rebirths consist primarily of three separate series of rites, each corresponding to a stage in the death process--dying, intermediate existence, and rebirth. These individual rites are also identified by the particular religious method employed to insure an auspicious destiny for the deceased, whether that be final liberation from cyclic existence or rebirth in one of the three higher realms. In this context, the methods referred to are the transference of consciousness at the moment of death (phowa), the reading of the "liberation through hearing" texts (tö-dröl), and the summoning of the deceasedâs consciousness using ceremonial illustration cards (jangbu). Since these techniques have been discussed previously in various sections of our exhibit, we should mention briefly the Bon-po rites of exorcism, which are described in detail in our texts and form part of the precautionary rites performed just before the commencement of the larger funeral ceremony. According to the ritual texts, the moment just after death marks the beginning of a critical period in which the corpse becomes vulnerable to attacks by demons. These evil beings may enter the body and reanimate it, in some cases assuming the form of a zombie or ro-lang (ro langs, "a corpse that has risen"). To guard against such attacks the corpse is watched continuously as the exorcism is performed. A small "ransom effigy" or lü (glud) is carefully crafted and decorated in a manner that will entice the demon and lure it away from the corpse. By reciting certain magical spells from the exorcism texts, the officiating Bon-po lama tricks the demon into entering the lifeless effigy and traps it there, rendering it powerless. This demon trap is then carted away in a carnival-like celebration that involves beating drums and shouting loudly to frighten the helpless demon out of the community.