If, however, O nobly—born, thou hast, because of the influence of karma,2 Choose accordingly.
There are two alternatives: the transference [of the consciousness—principle] to a pure Buddha realm, and the selection of the impure sangsaric womb—door, to be accomplished as follows:
In the first—the transference to a pure paradise—the projection is directed [by thinking or meditating] thus :
‘Alas! how sorrowful it is that I, during all the innumerable kalpas since illimitable, beginningless time, until now, have been wandering in the Quagmire of Sangsāra ! O how painful that I have not been liberated into Buddhahood by knowing the consciousness to be the self1 hitherto ere this! Now doth this Sangsāra disgust me, horrify me, sicken me; now hath the hour come to prepare to flee from it. I myself will so act as to be born in The Happy Western Realm, at the feet of the Buddha Amitābha,2 miraculously from amidst a lotus blossom.’3
Thinking thus, direct the resolution [or wish] earnestly [to that Realm]; or, likewise, to any Realm thou mayst desire,—The Pre—eminently Happy Realm, or The Thickly—Formed Realm, or The Realm [of Those] of Long Hair,4 or The Illimitable Vihāra of the Lotus Radiance,1 in Urgyan’s presence; or direct thy wish to any Realm which thou desirest most, in undistracted one—pointedness [of mind]. By doing so, birth will take place in that Realm instantaneously.
Or, if thou desirest to go to the presence of Maitreya, in the Tushita Heavens,2 by directing an earnest wish in like manner and thinking, ‘I will go to the presence of Maitreya in the Tushita Heavens, for the hour hath struck for me here in the Intermediate State’, birth will be obtained miraculously inside a lotus blossom3 in the presence of Maitreya.
[WOMB—BIRTH : THE RETURN TO THE HUMAN WORLD]
If, however, such [a supernormal birth] be not possible, and one delighteth in entering a womb or hath to enter, there is a teaching for the selection of the womb—door of impure Sangsāra. Listen:
Looking with thy supernormal power of foresight over the Continents, as above, choose that in which religion prevaileth and enter therein.
If birth is to be obtained over a heap of impurities,4 a sensation that it is sweet—smelling will attract one towards that impure mass, and birth will be obtained thereby.
Whatsoever they [the wombs or visions] may appear to be, do not regard them as they are [or seem]; and by not being attracted or repelled a good womb should be chosen. In this, too, since it is important to direct the wish, direct it thus:
‘Ah! I ought to take birth as a Universal Emperor; or as a Brahmin, like a great sal—tree;1 or as the son of an adept in siddhic powers;2 or in a spotless hierarchical line; or in the caste of a man who is filled with [religious] faith; and, being born so, be endowed with great merit so as to be able to serve all sentient beings.’
Thinking thus, direct thy wish, and enter into the womb. At the same time, emit thy gift—waves [of grace, or good—will] upon the womb which thou art entering, [transforming it thereby] into a celestial mansion.3 And believing that the Conquerors and their Sons [or Bodhisattvas] of the Ten Directions,4 and the tutelary deities, especially the Great Compassionate [One], are conferring power thereon, pray unto Them, and enter the womb.
In selecting the womb—door thus, there is a possibility of error: through the influence of karma, good wombs may appear bad and bad wombs may appear good; such error is possible. At that time, too, the art of the teaching being important, thereupon do as follows:
Even though a womb may appear good, do not be attracted ; if it appear bad, have no repulsion towards it. To be free from repulsion and attraction, or from the wish to take or to avoid, —to enter in the mood of complete impartiality,—is the most profound of arts. Excepting only for the few who have had some practical experience [in psychical development], it is difficult to get rid of the remnants of the disease of evil propensities.
[Instructions to the Officiant]: Therefore, if unable to part with the attraction and repulsion, those of the least mentality and of evil karma will be liable to take refuge amongst brutes.1The way to repel therefrom is to call the deceased by name again, thus:
O nobly—born, if thou art not able to rid thyself of attraction and repulsion, and know not the [art of] selecting the womb—door, whichever of the above visions may appear, call upon the Precious Trinity and take refuge [therein]. Pray unto the Great Compassionate One. Walk with thy head erect. Know thyself in the Bardo. Cast away all weakness and attraction towards thy sons and daughters or any relations left behind thee; they can be of no use to thee. Enter upon the White Light—[Path] of the devas, or upon the Yellow Light—[Path]2 of human beings; enter into the great mansions of precious metals and into the delightful gardens.
[Instructions to the Officiant]: Repeat that [address to the deceased] seven times over. Then there should be offered ‘The Invocation of the Buddhas and Bodhisattvas’; 4 The Path of Good Wishes Giving Protection from Fears in the Bardo’; ‘The Root Words [or Verses] of the Bardo’; and ‘The Rescuer [or Path of Good Wishes for Saving] from the Ambuscades [or Dangerous Narrow Passage—Way] of the Bardo’. 3 These are to be read over thrice. ‘The Tatidol’, which liberateth the body—aggregate,4 should also be read out. Then ‘The Rite which Conferreth of Itself Liberation in [Virtue of] Propensity’1 should be read too.