Meditating on the nature of death
This topic represents the
personal instruction of my precious guru. (Pabongka Rinpoche added that the
instruction is taught principally as a form of meditation to be carried out
during an experiential instruction.[1] When practicing
it, we should reflect in just the way it is presented here.)
We should
recall such points as the ones expressed in the prayer called Compassionate
Savior[2] and
Panchen Losang Chokyi Gyeltsen's Plea for Deliverance from the Treacherous
Path of the Intermediate State. We know that we're going to die someday, so
we need to consider what that experience will be like. The Plea for
Deliverance from the Treacherous Path of the Intermediate State gives this
description:
When the doctor gives up and rituals cannot help,
When my
family has lost all hope that I will live,
And when there's no recourse left
for me to pursue,
Please bless me, Guru, to recall your instruction.[3]
With the
approach of death, we become more and more sick no matter what kind of medical
treatment is tried, and despite religious rituals that are meant to remove
obstacles. Then the doctor delivers a speech with two messages.[4] Our family and
friends also offer words of encouragement in front of us, though in private they
are convinced we will die and begin to pack up our possessions.
Then we
begin to manifest various unattractive inner and outer physical signs. For
instance, the body gradually loses its warmth and color, we become short of
breath, the nose flattens, and the lips curl up. We feel remorse for the evil we
did in the past. We also realize that we have failed to achieve the assurance[5] that comes from
practicing confession, resolving not to commit any further evil, and performing
genuine acts of virtue. Beset by excruciating pain, the signs that accompany the
dissolution of the four elements begin to arise and we undergo various
terrifying and delusional visions. Such are the circumstances under which all
the vivid experiences of our current life come to an end.
After this, the
body is wrapped in a sheet and placed in the corner of a room. A curtain is hung
setting the corpse apart from the rest of the room. An oil lamp is also lit and
placed next to the remains where it burns dimly. If the deceased person was a
lama, his body is clothed in tantric apparel and made to appear as appealing as
possible.
At present, we struggle to acquire a nice house, comfortable
furnishings, and warm clothes. But after we die, we will endure a different sort
of treatment. First, our arms and legs will be folded against our torsos. Then
our bodies will be bound with a rope and tossed onto the bare ground.
At
present, we enjoy eating the most delicious food we can find. But one day we'll
have to wait around, hoping to experience the mere smell of a soor[6] burnt offering.
At present, we enjoy being referred to by such appealing forms of
address as Geshe, Kushab, or Gelong.[7] But there will
come a time when our bodies are referred to as "that corpse," and phrases such
as "the deceased" or "the late" will be added at the beginning or end of our
names.
The proper result of this instruction is for us to react in the
following manner. When those of you who are lamas see your tantric apparel and
ritual instruments, you should recall that these very same things will be
arranged on your bodies after you pass away. And when all of us see our bed
sheets, we should recall that some day they will be used to wrap up our
corpses.
Je Mila said:
That terrifying thing that's called a
corpse
Sits in the nadis[8] of a yogi's
frame.
In these lines, Milarepa was referring to this very physical body.
When we reach the intermediate state that comes right after death, we
will experience various kinds of incredibly frightening and delusional visions.
These occur when the elements of fire, wind, and so forth undergo dissolution.
They include such visions as mountains splitting apart, being crushed under a
great mass of earth, entering an immense blazing fire, and being swept away by
wind or water.
After reciting a description of the intermediate state
beside the head of a corpse, some lamas say, "I just gave an excellent
introduction to the intermediate state." But it would be more meaningful if such
an excellent introduction to the intermediate state were given now, before a
person has died.
For example, when we are about to die and find
ourselves having to say such things as, "Please lift me up,"[9] we can't even do
the kinds of basic actions that are familiar to us and that we do every day,
such as taking food and drink. So if the dharma is something we didn't become
familiar with before while we were still alive and well, then we certainly won't
be able to apply it at this time. Nevertheless, practices such as introducing
someone who has just died to the intermediate state are endowed with the
Buddha's inconceivably great blessing. Therefore, it's still possible that they
will have some small benefit.
The scriptural source for the present topic
of meditating on the nature of death is the following verse from Engaging in
the Bodhisattva Activities:
When will I reach that final resting
place
Where my body becomes identical
To those skeletons of other beings
In that it too must undergo decay?[10]
When
will our bones become the same as the bones of others who have died and been
discarded in cemeteries? The corpse which is now sitting in a cemetery was also
once cherished by some human being just as our bodies are by us.
It was a
practice of the great yogis in India to carry cups made from human skulls and
trumpets made from human thighbones. Their purpose for doing this was not to
present a frightening appearance or to threaten others; it was to help them
recall death. For instance, a skull which once formed part of a human being's
head was so highly cherished an object that it would provoke cries of "Ouch!" at
the slightest poke of a finger.
Those of you who are humble monks should
also reflect that one day your rooms will be emptied and different persons will
come to stay there. Referring to you, the new occupants will say things like,
"It's been this many days since he died." And the monks' robes which you wear on
your bodies will also one day come to be worn by other persons, who will say
things like, "These robes which I bought used to belong to so-and-so, who passed
away." There will also definitely come a time when others will buy the clothing
and other possessions that you didn't use up or wear out.
The Supreme
Conqueror Kelsang Gyatso also described this point by saying, "Time will surely
discard these riches as well; they're like admiring someone's borrowed gems."[11] The only thing
uncertain about our possessions is how long we get to keep them. Therefore, we
ought to regard them as nothing more than borrowed items.
If we are
unable to develop an awareness of our own mortality, then we should go stand in
front of someone who has just died and look at him. This is an instruction that
cannot possibly fail to instill in us a true awareness of death.
How is
it that the sight of jute rope[12] could fail to
engender fear in us? Indeed, it is an object we should properly dread. Only our
failure to reflect on these points keeps us from doing so.
When we
reflect how death can come even before such objects as a monk's robes wear out,
we should realize that life is very short. This is one of several points which
are mentioned in the Sutra of Instruction for a King and which
are also described in the Red Hat Lamrim.13 These
instructions for meditating on impermanence represent methods for correcting the
conceit that we have when enjoying excellent food and clothing. Therefore, we
should reflect continually on them as well.
For instance, when we see
such material possessions as our clothing, we should reflect as follows:
"Although we currently act as if these things belong to us, the day is sure to
come when others will carry them off, saying, 'This used to belong to so-and-so,
who is now deceased.'" And we should reflect about our bodies: "This very object
which I cherish so lovingly will one day be referred to as 'that corpse.' Then
it will instill fear in those who see it and disgust in those who touch it. It
will also be bound up with rope and treated in other hideous ways."
You
should also reflect on the various activities that will be performed after you
die. For instance, the remainder of your tsamba will be used to prepare
tsamba offerings.[14] Some lama will
sit next to your pillow and recite to you an introduction to the intermediate
state.
There may well come a time when someone picks up your skull, or
some other part of your physical remains, and says things like, "This skull
belonged to so-and-so. How would you rate its quality?" Therefore, what we must
do is make sure that we have no reason to feel any regret before any of these
events take place.
(Kyabje Pabongka Rinpoche then explained the measure
for determining whether we have generated a genuine spiritual realization about
impermanence. We will know that we have achieved it when we develop the same
attitude as Geshe Karakpa did.[15] Finally, he
concluded the discourse by reviewing in moderate detail all the subjects he had
just presented.)