Bardo Teaching #1/3 by Drupon Kunsang April 8, 2024

Main ideas, concepts, and lessons

What “Bardo” (intermediate state) practice is

• “Bardo/Bar-do” is explained as a transition state: left behind / not yet reached the destination.
• The teaching frames bardo as occurring between major life phases, including:
  • life–death
  • dream
  • deep meditation
  • dying
  • death–rebirth
  • rebirth / becoming
• The talk also links bardo practice to the idea of being unprepared without recognition or guidance, like being “lost” without a real address.

Why bardo practice matters

The intermediate state teachings are described as essential for Dharma practitioners because they help you:

• Prepare for death and the post-death journey.
• Transform habitual patterns, especially through Naropa/Tummo-style yogas mentioned, such as:
  • clear light
  • illusory body
  • dream yoga
• Help others, especially those who have died, during the sensitive period after death.
• Ensure your “last thoughts” are positive, since the moment of dying strongly affects rebirth.

Two sets of texts and practices referenced

• A prayer text
  • Used as a daily reminder and preparation tool.
• Bardo instruction texts, presented as:
  • Mila / yogi medicine song / advice-like instruction material
    • described as “very special” and experiential
  • Naropa’s Six Yogas / related bardo training
    • described as very clear, but requiring prerequisite retreat/practice

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Detailed methodology / instruction list (as presented)

A) Conditions required to learn and practice bardo (Naropa-oriented intermediate state training)

1. Belief in rebirth (life after death)

   • You must trust that there is life beyond this life; otherwise bardo teaching “doesn’t make sense.”

2. Belief in karma / cause and effect

   • Every experience arises from causes and conditions.
   • Nothing happens instantly.
   • Therefore, your behavior now shapes your next life and circumstances.

3. Refuge in Buddha and Dharma

   • For those who want to practice (not only listen), the teacher stresses taking refuge.

4. Trust / devotion to the Lama (teacher)

   • In bardo practice you need a guide.
   • Devotion/trust is presented as important.
   • Receiving appropriate empowerment is described as strongly beneficial (especially higher Tantra/related empowerment).

5. Completion of specific yogas to qualify for deeper bardo practice

   • Second-level practitioners
     • Completed at least one yoga (generation stage / completion stage) through one yidam practice.
     • The teacher links this to training the three kayas during the one-yoga path.
   • Third-level practitioners
     • Experience with clear light yoga and illusory body yoga (two key components of Naropa’s sequence).
     • Then bardo becomes “easy” and “makes sense,” because you recognize illusion as illusion rather than fixating on solidity.
   • Dream/clear-light and related practice is repeatedly emphasized as what makes bardo instruction usable.

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B) The six bardo states (“outline of the bardo map”)

The teacher lists six bardo/intermediate periods associated with the Tibetan Book of the Dead tradition (sometimes categorized by life, dream, meditation, dying, death–rebirth, and becoming):

1. Bardo of this life / birth-to-death

   • Birth through death; considered long and belonging to your current lifespan.

2. Bardo of dream

   • From the beginning of dreaming until waking.
   • Only with dream yoga is it said you can truly train during dream.

3. Bardo of deep meditation (concentration)

   • During sustained meditative absorption until meditation stops.

4. Bardo of dying (near death)

   • Extremely important and described as brief (minutes).
   • Involves dissolution:
     • gross elements dissolve,
     • then subtler levels.
   • The teacher emphasizes that what appears in the last thoughts (positive/negative) becomes crucial for rebirth.

5. Bardo of becoming / journey after death (death–rebirth)

   • Discussed in terms of 49 days (seven weeks).
   • Consciousness can still remember and experience.
   • There is a period where others (and practices/prayers) can help.
   • Multiple stages in the 49 days are referenced (e.g., first two weeks, three and a half weeks, and onward).

6. Bardo of becoming (rebirth)

   • Described as a three days period until rebirth “locates” parents and conditions.
   • Birth categories mentioned include:
     • mother’s womb
     • egg-like
     • moisture/heat-like
     • miraculous/instant births
   • Emphasis is placed on how rebirth conditions can be influenced by practice and karma.
   • A final chance is described for capable practitioners to steer rebirth through yidam practice.

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C) How to handle the “near-death moment” (practical emphasis)

• You must train now, not only when dying starts.
• Dying is described as difficult because:
  • negative emotions and memories/unfinished projects can arise,
  • fear can intensify,
  • breathing out and dissolution are portrayed as “torture-like.”
• Key instruction:
  • Prepare in advance so last thoughts become positive, leading to better rebirth (including possible travel to pure lands for advanced practitioners).

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D) Practices for help after death (care for others)

• The teacher says you can help the deceased during the post-death bardo period (notably the 49 days).
• Guidance includes:
  • Spiritual prayers/ritual help are needed (contrasted with modern communication: “no WhatsApp/Facebook”).
  • The mourner should avoid prolonged unhappiness, because the deceased consciousness may sense it, affecting their experience.

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E) Prayer practice and special timing

• The teacher emphasizes reading prayers for:
  • daily reminders,
  • understanding what happens in life after life,
  • preparing your mind for death and bardo.
• A special day is mentioned: sun eclipse, with Rahula/planets described as active.
  • Prayers are said to relieve suffering, especially among small beings with low energy.

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Speakers / sources featured

Speaker / teacher

• Drupon Kunsang (referred to as “Lama” and as the main instructor)

Religious / textual authorities referenced (sources of teachings mentioned)

• Buddha Shakyamuni
• Naropa (Naropa’s Six Yogas; Naropa’s bardo-related teaching is cited)
• Mila (Milarepa) (Mila’s yogi advice and experiential instruction is cited)
• Geshe(s)/Geshe Campo(s) (mentioned indirectly in story-like references)
• Tibetan Buddhist tradition (Book of the Dead / Six Bardo framework)
• Yidam / Yam practice (as used in the talk; specific yidam names not clearly specified in the subtitles)

Other participants

• “organizer”
• “translator/interpretors”
• “everyone/participants”
• Sister Christy (mentioned once; no further details identified)