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Homage to all who possess great compassion.
The focus of our thought at the point of death is very important. Firstly, as for our thoughts, those of us who have entered the path of dharma, we have neither done purely virtuous nor purely non-virtuous actions but have mixed actions. If one wonders which one, then, would mature into results. It is said: As for the actions in the cycle of existence, Among those which are heavy, proximate, familiar And those that are committed earlier, The former ones shall mature first. Of the virtuous and non-virtuous actions, the heavy ones shall ripen first. If they are of the same weight, the thought which is most vivid at the point of death and thus proximate shall have its result ripen first. If virtuous and non-virtuous thoughts are equal in their vividness, those thoughts that are more familiar will yield results. If they are equally familiar, the results of those virtuous and negative actions that are committed earlier will be experienced earlier.
Geshe Nezurpa has said: “In terms of heaviness between the virtuous and negation actions, our negative actions are heavier. In terms of familiarity also, I suspect we will be more accustomed to negative actions. Even in terms of which is earlier, negative actions will come out early as we mostly spend the early part of our life on what is non-virtuous. I fear we will first go to the unfortunate realms.” Thus, vivid thoughts at the point of death become very important. For this, there are three instructions to practice at the point of death:
1. The instructions for the superior being to attain the state of Mahāmudrā in the intermediate period. 2. The instructions for the middling being which stops one from falling into the cycle of existence. 3. The instructions for inferior being which stops one from falling to unfortunate realms.
In the case of instructions for the inferior being which stops one from falling to unfortunate realms, whether oneself or others, at the point of death, one should not think negative thoughts at all but have vigorous virtuous thoughts. One must think that one shall not part from whatever dharma one is practising now such as [the paths of] the three persons, not merely for one or two lifetimes but until one attains the state of the Buddha. Invite all buddhas and bodhisattvas in the space in front of oneself. To those who look down with eyes of compassion, focus one’s thoughts and without distraction, take refuge in them fervently. If one cannot do so verbally, do it mentally. If one stops breathing at that point, it is said one would not go to unfortunate realms even if pushed. Therefore, it is said:
“I take refuge in you
In whom, having taken refuge with joy
One will not fall to the lower realms.”
In the case of instructions for a middling being which stops one from falling into the cycle of existence, at the point of death one should not think of non-virtuous things at all but have vigorous virtuous thoughts. One must focus on one’s awareness and think that one shall not part from whatever dharma one has been practising before for even a moment until one attains the state of the Buddha. Visualize the tutelary deity on one’s crown, and that one’s consciousness suddenly jumps out of one’s heart and dissolves into the heart of the deity. If one stops breathing at that point, it is said one would never be reborn in the cycle of existence.
In the case of instructions for the superior being to attain the state of Mahāmudrā in the intermediate state, at the point of death one should not think negative thoughts but have vigorous virtuous thoughts. One must think of never parting from whatever dharma one has been practising until one attains the state the Buddha. One must arouse compassion for the sentient beings, and think that one will work for the welfare of the sentient beings in all lifetimes. As an expedient method to do so, one must think that all these appearances are by nature empty and free from elaborations, that they are false non-existent appearances like appearances in a dream, and that they do not exist even as they appear. If one were to ask: “Is this mind real?” Even the mind of the three times, the mind from the past does not exist as it has ceased to exist. The mind of the present, by nature, does not exist in any colour, shape, etc. One cannot find it if one searches for it in external and internal locations. Thus, one must realize even the mind is unborn and free from elaborations and remains in the state of non-conceptuality. By meditating in this way, the non-conceptuality existing in the natural state and the non-conceptuality of meditation shall meet as mother and child, and a greater sublime non-conceptuality shall arise. It is like how channelling water into a wet field leads to enhanced absorption. If one stops breathing in this state of non-conceptuality, one attains the stateo f Mahāmudrā in the intermediate state. Such [person] has the great opportunity of not taking rebirth as it is claimed.
The source for these is what Noble Akaśagarbha asked the Blessed One about how a bodhisattva should think at the point of death, and [the Buddha] said: Meditate on the mind in this manner. A superior being should not allow non-virtuous thoughts, cultivate compassion for the sentient beings, meditate on appearance and awareness as empty, abide in the freedom from elaborations. Gradually, because all conditioned things are impermanent, cultivate non-attachment toward anything. Because all dharmas are condensed in the spirit of enlightenment, cultivate the notion of great compassion. Because all phenomena are empty and selfless, cultivate the notion of insubstantiality. Because all phenomena are luminous by nature, cultivate the notion of non-apprehension. This is the source to give confidence.
The instructions of Geshe the Great Jelungpa. Emptiness endowed with the essence of light, light with essence of awareness, awareness with mansion of luminosity, and endless luminosity with pristine wisdom as object. Īthī. This was inscribed, edited and improved by the monk, Zeu, from among the books of Lama of Narthang. Written in Narthang, a place praised by the noble ones.
