It has been said that the whole of the Buddha’s doctrine could be summarized in the teaching on the six bardos. The Buddhadharma is vast and profound, and the many approaches of the various vehicles and cycles of teaching comprise an inconceivable wealth of instruction. For those who wish to attain the primordial citadel of buddhahood in the course of a single human life, the practice of these teachings is presented within the framework of the six bardos. What, therefore, is a bardo? A bardo is a state that is “neither here nor there”; by definition it is something that comes “in between,” an intermediate state. The six bardos are: (1) the natural bardo of the present life; (2) the hallucinatory bardo of dreaming; (3) the bardo of meditative absorption; (4) the painful bardo of dying; (5) the luminous bardo of ultimate reality; and (6) the karmic bardo of becoming. 1. The Natural Bardo of the Present Life The natural bardo of the present life covers the period between birth and death. At this moment, therefore, we are all in the bardo of the present life. As it is said in the teachings, “Kyema! Now that I am in the bardo of my life, I will stop being lazy, for in this life, there is no time to spare!” This is our present condition. We should think carefully and ask ourselves how many years have already gone by since we were born. How many years are still to go? Life is utterly impermanent; nothing and no one can escape death. It is impossible for any of us to stay forever. While we are in this situation, we squander our existence meaninglessly, throwing away our time in laziness and distractions. Life runs its course, and its impetus is eventually exhausted. At that point all activities are terminated, and nothing further can be done. This is why it is said that we should not allow ourselves to fall under the power of indolence and distraction. We should instead practice the Dharma, the one thing that will help us at the time of death. Although we are unable to practice everything, we should practice as much as we can, knowing that it is by the way we live now that we can exert a positive influence on the conditions of the life to come. As much as possible, therefore, we should avoid even a single negative deed and never miss the opportunity of performing even the slightest positive action. For nothing is certain; and it is said that we should conduct ourselves so that we have nothing to regret, even if we were to die tomorrow. This, then, is the first bardo, the bardo of the present life. - Dudjom Rinpoche - Counsels From My Heart (fb)

When the time comes for you to die, mingling awareness and the absolute expanse of luminosity, remain in the state of evenness. This is the very best form of transference. Alternatively, dissolve your mind, in the form of a ball of light, into the teacher’s heart. By developing skill in this transference technique, you will be liberated. If you are unable to do that, you should recognize the deluded perceptions experienced in the intermediate state as having no intrinsic reality. Using devotion as the path, simply remember your teachers: through the power of their compassion, you will definitely be liberated in a pure Buddhafield. Signs that your practicing the profound path has resulted in the blessings penetrating your mindstream may occur in reality, in experiences, or in dreams. They are in general the signs described in the text of the practice for accomplishing the teacher. More particular signs are: one has more devotion to the teacher than before; one is prepared to give one’s life for the sake of the commitments; the perceptions of the eight ordinary concerns become hazy and unreal; one has relinquished the things of this life and therefore entertains little expectation or fear with regard to any of them; one’s mind is rendered naked—clear and empty—and realization dawns transparently. These are the best and most reliable signs. - Dudjom Rinpoche - A Torch Lighting the Way to Freedom (fb)