The Tibetan Book of the Dead Quotes

“Abandon your notions of the past, without attributing a temporal sequence! Cut off your mental associations regarding the future, without anticipation! Rest in a spacious modality, without clinging to [the thoughts of] the present. Do not meditate at all, since there is nothing upon which to meditate. Instead, revelation will come through undistracted mindfulness — Since there is nothing by which you can be distracted.”
― Padmasambhava, The Tibetan Book of the Dead. First Complete Translation

“  Are you oblivious to the sufferings of birth, old age, sickness and death? There is no guarantee that you will survive, even past this very day! The time has come [for you] to develop perseverance in [your] practice. For, at this singular opportunity, you could attain the everlasting bliss [of nirvāṇa]. So now is [certainly] not the time to sit idly, But, starting with [the reflection on] death, you should bring your practice to completion!3   The moments of our life are not expendable, And the [possible] circumstances of death are beyond imagination. If you do not achieve an undaunted confident security now, What point is there in your being alive, O living creature?”
― Padmasambhava, The Tibetan Book of the Dead. First Complete Translation

“In modern science the methods of analysis are principally applied to investigating the nature of material entities. Thus, the ultimate nature of matter is sought through a reductive process and the macroscopic world is reduced to the microscopic world of particles. Yet, when the nature of these particles is further examined, we find that ultimately their very existence as objects is called into question.”
― Padmasambhava, The Tibetan Book of the Dead. First Complete Translation

“If, upon looking outwards towards the external expanse of the sky, There are no projections emanated by the mind, And if, on looking inwards at one’s own mind, There is no projectionist who projects [thoughts] by thinking them, Then, one’s own mind, completely free from conceptual projections, will become luminously clear. [This]”
― Padmasambhava, The Tibetan Book of the Dead. First Complete Translation

“The moments of our life are not expendable, And the [possible] circumstances of death are beyond imagination. If you do not achieve an undaunted confident security now, What point is there in your being alive, O living creature?”
― Padmasambhava, The Tibetan Book of the Dead. First Complete Translation

“Please guide all beings from this swamp of cyclic existence!”
― Padmasambhava, The Tibetan Book of the Dead. First Complete Translation

“The Heart-mantra of Dependent Origination (rten-'brel snying-po [རྟེན་འབྲེལ་སྙིང་པོ]), which liberates the enduring continuum of phenomena and induces the appearance of multiplying relics ('phel-gdung [འཕེལ་གདུང་] and rainbow lights, is:
[OṂ] YE DHARMĀ HETUPRABHAVĀ
HETUN TEṢĀṂ TATHĀGATO
HY AVADAT TEṢĀṂ CA YO
NIRODHO EVAṂ VĀDI
MAHĀŚRAMAṆAḤ [YE SVĀHĀ]
('Whatever events arise from a cause, the Tathagāta [Buddha, "Thus-gone"] has told the cause thereof, and the great virtuous ascetic has taught their cessation as well [so be it]').”
― Graham Coleman, The Tibetan Book of the Dead

“death holds up an all-seeing mirror, ‘the mirror of past actions’, to our eyes, in which the consequences of all our negative and positive actions are clearly seen and there is a weighing of our past actions in the light of their consequences, the balance of which will determine the kind of existence or mental state we are being driven to enter.”
― Padmasambhava, The Tibetan Book of the Dead. First Complete Translation

“O, [you], with your mind far away, thinking that death will not come, Entranced by the pointless activities of this life, If you were to return empty-handed now, would not your [life’s] purpose have been [utterly] confused? Recognise what it is that you truly need! It is a sacred teaching [for liberation]! So, should you not practise this divine [sacred] teaching, beginning from this very moment?”
― Padmasambhava, The Tibetan Book of the Dead. First Complete Translation

“It is undeniably the case that in our society we do not easily accept that death is a natural part of life, which results in a perpetual sense of insecurity and fear, and many are confused at the time of the death of a loved one, not knowing what they can do to help the one that has passed away or how to address their own grief. Exploring ways of overcoming our fear of death and adopting a creative approach at the time of bereavement, that is, focusing one’s energy on supporting the one that has passed away, are both extraordinary benefits of the insights and practices that are so beautifully expressed in the Tibetan Book of the Dead. When I think of these things I often remember the Dalai Lama saying: ‘When we look at life and death from a broader perspective, then dying is just like changing our clothes! When this body becomes old and useless, we die and take on a new body, which is fresh, healthy and full of energy! This need not be so bad!’ Graham Coleman Thimpu, Bhutan”
― Graham Coleman, The Tibetan Book of the Dead. First Complete English Translation

“But, nevertheless, if there is even the slightest recognition, liberation is easy. Should you ask why this is so—it is because once the awesome, terrifying and fearful appearances arise, the awareness does not have the luxury of distraction. The awareness is one-pointedly concentrated.”
― Karma-glin-pa, The Tibetan Book of the Dead

“[OBSERVATIONS RELATED TO EXAMINING THE NATURE OF MIND] Be certain that the nature of mind is empty and without foundation. One’s own mind is insubstantial, like an empty sky. Look at your own mind to see whether it is like that or not. Divorced from views which constructedly determine [the nature of] emptiness, Be certain that pristine cognition, naturally originating, is primordially radiant – Just like the nucleus of the sun, which is itself naturally originating. Look at your own mind to see whether it is like that or not! Be certain that this awareness, which is pristine cognition, is uninterrupted, Like the coursing central torrent of a river which flows unceasingly. Look at your own mind to see whether it is like that or not! Be certain that conceptual thoughts and fleeting memories are not strictly identifiable, But insubstantial in their motion, like the breezes of the atmosphere. Look at your own mind to see whether it is like that or not! Be certain that all that appears is naturally manifest [in the mind], Like the images in a mirror which [also] appear naturally. Look at your own mind to see whether it is like that or not! Be certain that all characteristics are liberated right where they are, Like the clouds of the atmosphere, naturally originating and naturally dissolving. Look at your own mind to see whether it is like that or not! There are no phenomena extraneous to those that originate from the mind. [So], now could there be anything on which to meditate apart from the mind? There are no phenomena extraneous to those that originate from the mind. [So], there are no modes of conduct to be undertaken extraneous [to those that originate from the mind]. There are no phenomena extraneous to those that originate from the mind. [So], there are no commitments to be kept extraneous [to those that originate from the mind]. There are no phenomena extraneous to those that originate from the mind. [So], there are no results to be attained extraneous [to those that originate from the mind]. There are no phenomena extraneous to those that originate from the mind. [So], one should observe one’s own mind, looking into its nature again and again. If, upon looking outwards towards the external expanse of the sky, There are no projections emanated by the mind, And if, on looking inwards at one’s own mind, There is no projectionist who projects [thoughts] by thinking them, Then, one’s own mind, completely free from conceptual projections, will become luminously clear. [This] intrinsic awareness, [union of] inner radiance and emptiness, is the Buddha-body of Reality, [Appearing] like [the illumining effect of] a sunrise on a clear and cloudless sky,. It is clearly knowable, despite its lack of specific shape or form. There is a great distinction between those who understand and those who misunderstand this point. This naturally originating inner radiance, uncreated from the very beginning, Is the parentless child of awareness – how amazing! It is the naturally originating pristine cognition, uncreated by anyone – how amazing! [This radiant awareness] has never been born and will never die – how amazing! Though manifestly radiant, it lacks an [extraneous] perceiver – how amazing! Though it has roamed throughout cyclic existence, it does not degenerate – how amazing! Though it has seen buddhahood itself, it does not improve – how amazing! Though it is present in everyone, it remains unrecognised – how amazing! Still, one hopes for some attainment other than this – how amazing! Though it is present within oneself, one continues to seek it elsewhere – how amazing!”
― Graham Coleman, The Tibetan Book of the Dead. First Complete English Translation

“May all sentient beings be endowed with happiness! May they all be separated from suffering and its causes! May they be endowed with joy, free from suffering! May they abide in equanimity, free from attachment or aversion”
― Padmasambhava, The Tibetan Book of the Dead. First Complete Translation

“The after-death state is very much like a dream state, and its dreams are the children of the mentality of the dreamer”
― Padmasambhava, The Tibetan Book of the Dead

“May all sentient beings, children of buddha nature, realise the ultimate nature of mind: insight and compassion, in blissful union.”
― Padmasambhava, The Tibetan Book of the Dead

“In other words they believed or posited that there is an essence or ‘soul’ of the person, which exists independently from the body and the mind of the person.”
― Padmasambhava, The Tibetan Book of the Dead. First Complete English Translation

“O nobly-born, when thou art driven [hither and thither] by the ever-moving wind of karma, thine intellect, having no object upon which to rest, will be like a feather tossed about by the wind, riding on the horse of breath. Ceaselessly and involuntarily wilt thou be wandering about. To all those who are weeping [thou wilt say], ‘Here I am; weep not.’ But they not hearing thee, thou wilt think, ‘I am dead!’ And again, at that time, thou wilt be feeling very miserable. Be not miserable in that way.”
― W.Y. Evans-Wentz, The Tibetan Book of the Dead

“The compendium of texts known as The Tibetan Book of the Dead contains exquisitely written guidance and practices related to transforming our experience in daily life, on how to address the processes of dying and the after-death state, and on how to help those who are dying. These teachings include: methods for investigating and cultivating our experience of the ultimate nature of mind in our daily practice (Chapters 2-7), guidance on the recognition of the signs of impending death and a detailed description of the mental and physical processes of dying (Chapter 8), rituals for the avoidance of premature death (Chapter 9), the now famous guide ‘The Great Liberation by Hearing’ that is read to the dying and the dead (Chapter 11), aspirational prayers that are read at the time of death (Chapter 12), an allegorical masked play that lightheartedly dramatises the journey through the intermediate state (Chapter 13), and a translation of the sacred mantras that are attached to the body after death and are said to bring ‘Liberation by Wearing’ (Chapter 14).”
― Graham Coleman, The Tibetan Book of the Dead. First Complete English Translation

“When I think of these things I often remember the Dalai Lama saying: ‘When we look at life and death from a broader perspective, then dying is just like changing our clothes! When this body becomes old and useless, we die and take on a new body, which is fresh, healthy and full of energy! This need not be so bad!”
― Padmasambhava, The Tibetan Book of the Dead. First Complete Translation

“Buddhahood is present [simply] when they are not subjectively apprehended or grasped.”
― Padmasambhava, The Tibetan Book of the Dead. First Complete Translation

“Construyendo los pensamientos de esta manera y, particularmente, si tu deseo es aprovechar la muerte para el bien de todos los seres, será necesario que reconozcas la Luz, a fin de alcanzar con ella la sublime coronación del Estado del Gran Símbolo4. Para ello, debes decir: ‘Puede que no pueda comprenderlo, pero conoceré este Bardo y dominando al Gran Cuerpo de Unión en él, renaceré en cualquiera de las formas que beneficie a los seres sensibles. Serviré a todos ellos que se extienden hasta los confines del espacio. Sin interrumpir el pensamiento de la disposición del espíritu de la vigilia’ ”. Es en este momento cuando el moribundo debe tratar de recordar las enseñanzas religiosas que le fueron impartidas durante su vida. Al decir estas palabras, el guía debe colocar sus labios cerca del oído y repetirlas claramente, dejando una huella en la mente del moribundo para que no tenga oportunidad de extraviarse y se mantenga recta en su camino. Por esa razón, tras el cese completo de la espiración, debe presionarse firmemente el nervio del sueño; luego, si quien muere es un lama o una persona con mayor instrucción, se le grabarán las siguientes palabras: “Reverendo Señor, ahora te encuentras en la experiencia de la Luz Clara Fundamental; permanece en ese estado”. Si se trata de una persona cualquiera, el guía deberá decir: “Oh, noble nacido (nombre), escucha lo que tengo para decirte: estás experimentando el Resplandor de la Luz Clara de la Realidad Pura. Debes reconocerla. Tu intelecto actual, ya vacío por completo y sin formas que condicionen el color, la sustancia o el pensamiento, vacío hasta la naturalidad más absoluta, es la Realidad y el Todo Bueno. El propio intelecto, ahora ya por completo vacío pero manteniendo su existencia en sí, está libre de limitaciones y brilla. Es el intelecto mismo y no el vacío de la nada, la bienaventurada conciencia, el Buda Todo Bondad. La conciencia tuya, ahora sin formación y vacía de toda realidad, y tu intelecto en pleno brillo, son dos esencias inseparables cuya unión es el estado Dharma-Käya, la Iluminación Perfecta. La conciencia tuya, unida al Cuerpo Grande que Resplandece, vacía por completo y luminosa, no tiene principio ni fin, y es una Luz Perdurable, el Buda Amitabha. Será necesario y suficiente que reconozcas el vacío de tu intelecto en el Estado Búdico, y que comprendas que se trata de tu conciencia, para que te mantengas con la mente en su estado divino”.”
― Anonymous, El libro tibetano de los muertos. Bardo Thödol

“Amidst the thunderous cries of ‘Strike!’ and ‘Kill!’ uttered by the executors of Yama’s rites, he travels the black path, after which Dharmaraja teaches on the disadvantages of committing negative actions to the entire audience assembled there.3 Following this, the deity representing the good conscience [should appear] in a state of sadness, and should urge [the audience to recite] the Six-syllable Mantra.)”
― Graham Coleman, The Tibetan Book of the Dead. First Complete English Translation

“How very remorseful are you, who have accumulated evil! On this dangerous red passageway traversed by all, When you are brought to trial by the executors of Yama’s rites, Even though you may have been once very powerful, Here, it will be of no avail! Now is the time for the hearts and lungs of all great wrongdoers to be torn apart! Since you have practised non-virtue, This reckoning of your past actions Will be quicker and more powerful than lightning, So by fleeing you will not escape, And by showing remorse, this will be of no help! How pitiful are the human beings of Jambudvlpa Who do not strive to practise the [sacred] teachings!”
― Graham Coleman, The Tibetan Book of the Dead. First Complete English Translation

“As far as retribution for your crimes is concerned, Even Dharmaraja with his mighty stature Cannot stop the effects of your negative actions, The greatest of which was burning down the temple, And the smallest of which was the killing of lice. This is why you have accumulated [all] these [black] pebbles. So it is best if you prepare yourself to move on. [Get ready to] go swiftly on this black path! [There], the sealed copper cauldron [that awaits you] is wide and deep, The waves of boiling bronze are fierce, The fiery mass of past actions is intensely hot, And the messengers of Yama have scant mercy. Dharmaraja’s attitude is extremely fierce, The weapons of past actions are sharply pointed, And the black winds of past actions are very powerful. Now is the time for you to go to such a place! Though I really do have compassion for you, I am nonetheless very, very satisfied! You must carry on your back the weight and measure, Which you used as a fraudulent weight and measure! You must wear at your side the weapons With which you killed many sentient beings! You cannot deny or misrepresent these things! Now the time has come for you to go To the citadels of the eighteen hells.”
― Graham Coleman, The Tibetan Book of the Dead. First Complete English Translation

“No seas débil y cultiva el desapego. Es”
― Anonymous, El libro tibetano de los muertos. Bardo Thödol

“the yidam is the expression of one’s own basic nature, visualized as a divine form in order to relate with it and express its full potentiality.”
― Chögyam Trungpa, The Tibetan Book of the Dead: The Great Liberation Through Hearing In The Bardo