Death, Intermediate State, and Rebirth in Tibetan Buddhism

by Lati; Hopkins, Jeffrey; H.H. the Fourteenth Dalai Lama

• ISBN13: 9780937938003
• ISBN10: 0937938009
• eBook ISBN(s): 9781559397568
• Format: Paperback
• Copyright: 1981-01-01
• Publisher: Snow Lion
• More Book Details

Summary

Detailed exposition of how people die, the stages of death, and the subtle physiological processes attending death and deep meditation.

Author Biography

Jeffrey Hopkins, PhD, served for a decade as the interpreter for the Dalai Lama. A Buddhist scholar and the author of more than thirty-five books, he is Professor Emeritus at the University of Virginia, where he founded the largest academic program in Tibetan Buddhist studies in the West.

Excerpts

Chapter One

The Stages of Death

The process of death is determined by the type of body that one has; therefore, the text begins with a brief recounting of how humans came to be born from wombs and possess a coarse body composed of flesh, blood and so forth.

During the first aeon [after formation of this world system], the humans of this world had seven features -- spontaneous birth, an immeasurable life-span, all sense faculties, a body pervaded by its own light, adornment with similitudes of the major and minor marks [of a Buddha], sustenance by the food of joy without eating coarse food, and magically flying in the sky. However, due to activation of predispositions established by attachment to food [in previous lives], they ate coarse sustenance.

    Then, when the unrefined part of the food turned into faeces and urine, the male and female organs protruded as openings for excretion. Two who possessed predispositions established by copulation in former [lives] became attached to each other and, in dependence on their lying together, a sentient being formed in the womb. Through these steps, birth from a womb came to be.

    Womb-born humans of this world are said to have the six constituents -- earth, water, fire, wind, channels and drops.

The earth constituent refers to the hard elements of the body, such as bone, skin, nails and hair. The water constituent is comprised of the fluids in the body, such as urine, bile and blood. The fire constituent is the warmth that maintains the body. That of wind refers to currents of air or energy that perform the physical functions such as swallowing and serve as the `mounts' of consciousnesses. The channels are the veins, arteries, ducts, nerve pathways and so forth, through which flow blood, lymph, bile, wind and so on. The drops are essential fluids that course through the channels.

Or [according to another interpretation] the six constituents are bone, marrow and regenerative fluid obtained from the father, and flesh, skin and blood obtained from the mother.

The regenerative fluid of the father is the main cause of the three obtained from him, and that of the mother is the main cause of the three obtained from her. Both male and female act as causes of all six.

Whoever is a person definite to become enlightened in one short lifetime of this degenerate era, through practising from the beginning the path of Highest Yoga Mantra, is necessarily such a womb-born human of this world having the six constituents.

A special feature of Highest Yoga Mantra that distinguishes it from the three lower tantras -- Action, Performance and Yoga -- and from the Sutra Vehicle is that, through practising it, highly qualified persons can attain Buddhahood in one lifetime. This means that they pass over the five paths -- accumulation, preparation, seeing, meditation and no more learning -- in one lifetime without having to practise for innumerable aeons as is required in the other systems.

    In the other systems, a great length of time is spent in amassing the meritorious power needed to empower the wisdom consciousness that realizes emptiness so that it can overcome the obstructions to omniscience. However, in Highest Yoga Mantra, special practices are used to enhance the wisdom consciousness through utilizing subtle minds in the realization of emptiness and in subsequently rising in an illusory body. These techniques depend upon the channels, winds and drops within the human body.

The bodies of humans of this world have seventy-two thousand channels as well as the right, left, and central channels.

The coarse body is a composite of the elements and evolutes of the elements. The subtle body is comprised of the channels, winds and white and red drops. The very subtle body is the wind that serves as the mount of the mind of clear light, as well as the wind that abides in the indestructible drop at the heart.

    With respect to the channels of the subtle body, the central channel ranges upward from the heart to the crown of the head, then down to the point between the eyebrows. It moves downward from the heart to the middle of the head of the phallus or the vagina. To the right and left of the central channel are two others that constrict it not only through squeezing it between them but also through encircling it at each channel-centre -- three times each at the heart and fewer at the others. Due to this tight constriction, during ordinary existence the winds do not move upward or downward inside the central channel except at death.

At the time of death all the winds in the seventy-two thousand channels gather in the right and left channels. Then the winds in these two dissolve into the central channel. The winds in the upper and lower parts of the central channel finally dissolve into the indestructible life-bearing wind at the heart.

At the heart is a channel-wheel, with eight petals or spokes. It is called the `wheel of phenomena' because the indestructible drop, which is the basis of the very subtle wind and mind that are the root of phenomena, abides at the heart. At the throat is the wheel of enjoyment; this has sixteen petals and is so called because the throat is the place of enjoying the six tastes -- sweet, sour, bitter, astringent, pungent and salty. At the crown of the head is the wheel of great bliss, which has thirty-two petals and is so called because the white `mind of enlightenment' (regenerative fluid), which is the basis of bliss, dwells at the top of the head. At the navel is the wheel of emanation, which has sixty-four petals and is so called because the `fierce one' ( gtum mo ), which is the emanator of great bliss, abides at the navel. At the secret region, or base of the spine, is the wheel of sustaining bliss, which has thirty-two petals and is so called because the innate bliss is mainly sustained from the secret region.

The white and red constituents exist in the manner of a closed [round] case [with a white drop on top and a red one on the bottom] inside the central channel at the channel-wheel of the heart. In the centre of this closed case is the one entity of the very subtle wind and mind.

The five sense consciousnesses -- eye, ear, nose, tongue and body -- are coarse minds. The conceptual mental consciousness is the subtle mind. The mind that dwells in the indestructible drop is the very subtle mind.

The very subtle wind is the indestructible life-bearing wind into which the final dissolution [in the process of death] occurs.

    [Death occurs in this way] because, except for this very subtle wind, if the slightest wind that acts as a basis of consciousness dwells in any part of the body, death is not possible.

The way that wind acts as the basis or mount of consciousness is exemplified by a horse's serving as a mount for a rider.

Stages of dissolution

Humans must die by way of the dissolution of the twenty-five gross objects -- five aggregates, four constituents, six sources, five objects and five basic wisdoms.

The process of death occurs in eight stages that involve the dissolution of twenty-five factors (see charts 6 and 7). Twenty-two dissolve over the first four stages, with the remainder -- the aggregate of consciousness, the mental sense and the basic wisdom realizing the nature of phenomena -- dissolving over the last four.

FIRST DISSOLUTION

Initially, the five phenomena on the level of the aggregate of forms dissolve simultaneously; they are the aggregate of forms, the basic mirror-like wisdom, the earth constituent, the eye sense and the visible forms [colours and shapes] included within one's own continuum.

    As the external sign of the dissolution of the form aggregate, one's limbs become smaller than before, and one's body becomes weak and powerless.

This diminishment in size and strength is a pronounced form of that usually associated with old age.

The basic mirror-like wisdom is explained to be an [ordinary] consciousness to which many objects appear simultaneously and clearly, just as reflections appear in a mirror. As an external sign of its dissolution, one's sight becomes unclear and dark.

    As an external sign of the dissolution of the earth constituent, the body becomes very thin, the limbs loose, and one has the sense that the body is sinking under the earth.

The impression of sinking is such that one calls out, `Hold me up!'

As an external sign of the dissolution of the eye sense power, one cannot open or close the eyes.

    As an external sign of the dissolution of the visible forms included within one's own continuum, the lustre of one's body diminishes and one's strength is consumed.

    The internal sign of the dissolution of these five is the arising of a bluish appearance called `like a mirage'. It is like an appearance of water when the light of the sun strikes a desert in the summer.

The appearance is also compared to a mass of smoke, but most frequently to a mirage.

SECOND DISSOLUTION

After that, the five phenomena on the level of the aggregate of feelings dissolve simultaneously. When the aggregate of feelings dissolves, the external sign is that the body consciousness can no longer experience the pleasure, pain and neutral feelings which accompany the sense consciousnesses.

    The basic wisdom of equality is explained to be an [ordinary] consciousness that is mindful of pleasure, pain and neutral feelings as of one type, that is to say, as feeling.

It is also described as a consciousness that is mindful of many synonyms as having one meaning.

As an external sign of its dissolution, one is no longer mindful of the pleasure, pain and neutral feelings that accompany the mental consciousness.

    As an external sign of the dissolution of the water constituent, one's saliva, sweat, urine, blood and regenerative fluid dry greatly.

The mouth, nose, tongue and throat dry, and scum forms on the teeth.

As an external sign of the dissolution of the ear sense power, one can no longer hear external or internal sounds.

    As an external sign of the dissolution of the sounds included within one's own continuum, the ur sound inside the ears no longer arises.

    The internal sign of the dissolution of these five is the dawning of an appearance called `like smoke', which is like blue puffs of smoke. It is similar to smoke billowing from a chimney in the midst of a mass of smoke.

THIRD DISSOLUTION

After that, the five phenomena on the level of the aggregate of discriminations dissolve simultaneously. As an external sign of the dissolution of the aggregate of discriminations, one is no longer mindful of the affairs of close persons such as one's parents.

    The basic wisdom of analysis is explained to be an [ordinary] consciousness that is mindful of the individual names [purposes, and so forth] of close persons. As a sign of its dissolution, one can no longer remember the names even of one's parents.

    As an external sign of the dissolution of the fire constituent, the warmth of the body diminishes, whereupon the capacity to digest food and drink is lost.

    As an external sign of the dissolution of the nose sense power, the inhalation of wind [air] through the nose is weak whereas the exhalation is strong and lengthy, and the breaths are as if piled one on top of the other.

    As an external sign of the dissolution of the odours included within one's own continuum, one cannot smell any fragrant or unfragrant odours.

    The internal sign of the dissolution of these five is the arising of an appearance called `like fireflies'. It is like burning red sparks seen within puffs of smoke rising from a chimney, or like red sparks on the soot on the bottom of a pan used for parching grain.

FOURTH DISSOLUTION

After that, the five phenomena on the level of the aggregate of compositional factors dissolve simultaneously. The external sign of the dissolution of this aggregate is that one cannot perform physical actions such as moving about.

    The basic wisdom of achieving activities is explained to be a consciousness that is mindful of external worldly activities, purposes and so forth [of this and future lives, as well as how to achieve them]. As an external sign of its dissolution, one is no longer mindful of these.

    As an external sign of the dissolution of the wind constituent, the ten winds -- the [gross] life-bearing wind and so forth -- shift from their own abodes to the heart, and the breath ceases to move in and out.

    As an external sign of the dissolution of the tongue sense power, the tongue becomes thick and short, and its root turns blue.

    As an external sign of the dissolution of the tastes included within one's own continuum, one can no longer experience the six tastes [sweet, sour, bitter, astringent, pungent and salty].

    Since at this point the body sense power and touches must also dissolve, as an external sign of their dissolution one can no longer experience any smoothness or roughness.

    The internal sign of the dissolution of these seven is the arising of an appearance called `like a burning butter-lamp'. It is like the sputtering point of a butter-lamp's flame when it is about to go out.

    The meaning of `dissolution '. With respect to how the former elements dissolve into the latter, the capacity of [the wind associated with] a former element [in the list of earth, water, fire and wind] to act as a basis of consciousness is withdrawn, and the capacity of a latter one to do so becomes more manifest. This is called the dissolution of a former element into a latter one, but is not a case of one element's becoming of the nature of another.

    That earth dissolves into water means that the capacity of the earth-wind to act as a basis of consciousness degenerates, whereupon the capacity of the water-wind to act as a basis of consciousness becomes more manifest. Thus, since this is like a transference of the capacity of the former to the latter, it is said that earth dissolves into water, but it is not that ordinary earth dissolves into ordinary water. This applies to the other dissolutions as well.

FIFTH DISSOLUTION

After the four elements dissolve, the five phenomena on the level of the aggregate of consciousness must dawn in stages. These five are the mind of the eighty indicative conceptions, the mind of radiant white appearance, the mind of radiant red increase, the mind of radiant black near-attainment, and the mind of the clear light of death.

The eighty conceptions are divided into three groups -- thirty-three indicative of the mind of white appearance, forty indicative of the mind of red increase, and seven indicative of the mind of black near-attainment. The first group of conceptions involves a coarse movement of the winds that serve as their mounts to the objects, and thus they serve to indicate or illustrate -- for those who have not manifestly experienced the mind of white appearance -- that the wind serving as its mount has a somewhat coarse movement compared to the minds of red increase and black near-attainment. This inference about the mind of white appearance can be drawn because the first group of conceptions is an imprint or effect of the mind of white appearance when proceeding in reverse order from the subtler to the grosser states. The thirty-three are:

  1 Great lack of desire: a mind not desiring an object

  2 Middling lack of desire

  3 Small lack of desire

4 Mental going and coming: a mind going to external objects and coming to internal objects

5 Great sorrow: the mental pangs upon separation from a pleasant object

6 Middling sorrow

7 Small sorrow

8 Peace: a mind abiding peacefully

9 Conceptuality: an excited mind due to the brightness of the object

10 Great fear: fright generated upon meeting with an unpleasant object

11 Middling fear

12 Small fear

13 Great attachment: adhering to a pleasant object

14 Middling attachment

15 Small attachment

16 Grasping: a mind thoroughly holding to objects of the desire realm

17 Non-virtue or non-knowledge: doubt with respect to virtuous activities

18 Hunger: desiring food

19 Thirst: desiring drink

20 Great feeling: feelings of pleasure, pain and neutrality

21 Middling feeling

22 Small feeling

23 Conception of a knower

24 Conception of knowing

25 Conception of an object known

26 Individual examination: a mind analysing what is suitable and unsuitable

27 Shame: avoiding misconduct due to one's own disapproval or religious prohibition

28 Compassion: wishing for separation from suffering

29 Mercy: a mind of thoroughly protecting an object of observation

30 Desire to meet with the beautiful

31 Qualm: a captivated mind, not abiding in certainty

32 Accumulation: a mind of gathering possessions

33 Jealousy: a mind disturbed by others' prosperity.

    The forty conceptions of the second group involve a middling movement of the wind that serves as their mount to the object; and thus they serve to indicate or illustrate, for those who have not experienced it, that the wind serving as the mount of red or orange increase has a middling movement compared to the minds of white and black appearance. In other words, the mind is becoming less dualistic as it becomes more subtle. This inference about the mind of radiant red increase can be drawn because this group of conceptions is an imprint or effect of the mind of red increase when proceeding in reverse order to grosser states. The forty are:

1 Desire: attachment to an object not yet attained

2 Adherence: attachment to an object attained

3 Great joy: a joyous mind upon seeing the pleasant

4 Middling joy

5 Small joy

6 Rejoicing: pleasure due to having achieved a desired object

7 Rapture: a mind repeatedly experiencing a desired object

8 Amazement: contemplating an object that did not arise before

9 Excitement: a mind distracted through perceiving a pleasant object

10 Contentment: satisfaction with a pleasant object

11 Embracing: desiring to embrace

12 Kissing: desiring to kiss

13 Sucking: desiring to suck

14 Stability: a mind of unchanging continuum

15 Effort: a mind tending to virtue

16 Pride: a mind considering oneself high

17 Activity: a mind of completing an activity

18 Robbery: desiring to rob wealth

19 Force: desiring to conquer others' troops

20 Enthusiasm: a mind familiarizing with the path of virtue

21 Great engagement in hardship: engaging in non-virtue due to arrogance

22 Middling engagement in hardship

23 Small engagement in hardship

24 Vehemence: desiring to debate with the excellent for no reason

25 Flirtation: desiring to play upon seeing the attractive

26 Angry disposition: a mind of resentment

27 Virtue: wishing to make effort at virtuous actions

28 Clear speech and truth: wishing to speak so that others can understand and without changing one's discrimination of the fact

29 Untruth: wishing to speak having changed one's discrimination of the fact

30 Definiteness: very steady intent

31 Non-assumption: a mind not desiring to hold an object

32 Donor: wishing to give away possessions

33 Exhortation: wishing to exhort the lazy to religious practice

34 Heroism: wishing to overcome enemies such as the afflictions

35 Non-shame: engaging in non-virtue without avoiding misconduct due to one's own disapproval or religious prohibition

36 Deceit: deceiving others through hypocrisy

37 Tightness: sharp conscientiousness

38 Viciousness: a mind used to a bad view

39 Non-gentleness: wishing to injure others

40 Crookedness: dishonesty.

    The seven conceptions of the third group involve a weak movement of the wind that serves as their mount to the object; thus they serve to indicate or illustrate the same with regard to the mind of black near-attainment for those who have not experienced it. This is because this group of conceptions is an imprint or effect of the mind of black near-attainment when proceeding in reverse order to grosser states. The seven are:

1 Forgetfulness: degenerated mindfulness

2 Mistake: such as apprehending water in a mirage

3 Non-speaking: not wishing to speak

4 Depression: a mind of annoyance

5 Laziness: non-enthusiasm for virtue

6 Doubt

7 Middling desire: a mind of equal desire and hatred.

The mind of the eighty indicative conceptions and the wind which serves as its mount must dissolve prior to the radiant white appearance because its mode of apprehension and that of the mind of appearance are discordant. Also, since there is a great difference of coarseness and subtlety between these two, coarse minds such as those of the eighty conceptions cannot exist at the time of [the white] appearance.

    When the eighty indicative conceptions as well as the wind that serves as their mount begin to dissolve into the radiant white appearance, an appearance like a burning butter-lamp arises. The sign of the mind of appearance itself -- when those eighty indicative conceptions have dissolved into it -- is the dawning of extreme clarity and vacuity as well as of light with a white aspect like a night sky pervaded by moonlight in the autumn when the sky is free of defilement.

    With respect to the cause of such an appearance, all the winds in the right and left channels above the heart have entered the central channel through its upper opening [at the top of the head]. Through the force of this, the knot of the channels at the top of the head is loosened, and, since the white drop obtained from the father -- which has the aspect of the syllable ham upside-down -- has the nature of water, it comes downward. When it arrives on top of the six-circled knot of the right and left channels at the heart, the radiant white appearance arises. Thus, this is not a case of an appearance of moonlight and so forth shining from the outside.

    It is called `appearance' [because an appearance like moonlight dawns] and `the empty' [because of being devoid of the eighty conceptions as well as the wind that serves as their mount].

SIXTH DISSOLUTION

After that, the mind of appearance as well as the wind that serves as its mount dissolves into the mind of increase. When the mind of increase dawns, a red or orange appearance, empty and vacuous but much clearer than before, shines like an autumn sky, free of defilement and pervaded by sunlight.

    With respect to its cause, all the winds in the right and left channels below the heart have entered the central channel through its lower opening [at the base of the spine or in the sexual organ]. Through the force of this, the knot of the channel-wheel in the jewel [sexual organ] and the knot of the channel-wheel at the navel gradually loosen. Thereby, the red drop that is obtained from the mother, which exists in the form of the single [vertical] line of a short a [in Sanskrit, when added to make a long a ] in the middle of the channel-wheel at the navel, comes upward. Until it arrives below the six-circled knot of the right and left channels at the heart, a red or orange appearance arises. Thus, this is not a case of the illumination of sunlight and so forth shining from outside.

(Continues...)

Excerpted from Death, Intermediate State and Rebirth in Tibetan Buddhism by Lati Rinbochay and Jeffrey Hopkins. Copyright © 1985 by Lati Rinbochay and Jeffrey Hopkins. Excerpted by permission. All rights reserved. No part of this excerpt may be reproduced or reprinted without permission in writing from the publisher.