Here, we will discuss the part about how to face death in the Tibetan text Bardo Tödröl or Liberation through Hearing during the Intermediate State. Due to the fact that Bardo Tödröl is a Dzogchen text, one must receive Dzogchen empowerment and complete the five preliminary practices beforehand in order to make in-depth study of the text. Otherwise, it is considered a violation of the sequence of learning the esoteric teachings of Vajrayana when giving the teachings to someone unqualified. Not only that this is a fault, but also the teachings cannot benefit anyone not meeting the requirement. Therefore, the special practices of Vajrayana in this text will not be discussed here.

~Depicted from THE HANDBOOK FOR LIFE'S JOURNEY - On Death And Rebirth-How to Face Death

Buddhism has a number of very special methods for overcoming suffering. With practice, the methods help us purify our mind and reach a higher state of attainment. In the short run, we can alleviate our stress; ultimately we can be free of the suffering of birth, aging, illness, and death.

In the past, people used to think Buddhism denotes pessimism and passivity, and teaches escape from the real world. Actually, that is not the case. The Buddhist understanding of human suffering goes well beyond this view. Buddhism is not passive; on the contrary, the Buddhist view on life, suffering, and happiness is intimately connected with the real world. We can all benefit greatly if we understand some of its concepts.

~Depicted from ARE YOU READY FOR HAPPINESS - Suffering is just a Paper Tiger

Why do we want to practice impermanence? As previously explained, it is because we have attachment to things staying unchanged and this fixation leads to all kinds of affliction. We also practice from both the macroscopic and microscopic perspective in order to completely understand the impermanent nature of phenomena and to eradicate our attachment to permanence.

~Depicted from THE FOUR SEALS OF DHARMA - The Practice of Impermanence

As we all know, Buddhism is a doctrine that asserts the absence of self. We need to know what “self” is, in what way the “self” does not exist, and why it is inherently empty.

Firstly, what is self?

In Buddhism, “self” can be divided into two kinds: one is “self in person”; the other is “self in phenomena.” Here, self is called “bdag” in Tibetan. Although the Chinese written word for “self” is the same for “I, me,” it does not necessarily mean “I,” as in “you and I,” but things having real and substantive existence.

~Depicted from THE FOUR SEALS OF DHARMA - All Phenomena Lack Self-Existence

There is suffering everywhere in the six realms of rebirth: if not suffering of suffering, it is suffering of change; if not suffering of change, it is all-pervasive suffering.  This is especially so in this degenerate time.  Even if we are unwilling to accept suffering, all of us have to confront it; we cannot ignore it. 

Human beings do not have methods for facing suffering, thus they hope for happiness and are afraid of suffering. Animals are the same way – they hope bad things go away and that good things come quickly. A whole life is hence wasted in this expectation.

~Depicted from ARE YOU READY FOR HAPPINESS - How to Face Suffering and Happiness-How to Face Suffering

People who do not understand cause and effect think it is very mysterious and filled with religious connotation. Actually there is nothing mysterious about it. If we are observant, we will discover all things around us – whether animals, vegetation, or mankind -- are subject to the law of cause and effect. A cause will always produce a result of the same kind. The ancients say: “You reap what you sow.” This is an objective principle of cause and effect. Although we cannot observe the subtle relationship between cause and effect with the eye, we can validate its existence conceptually. A lot of new discoveries in science were also assumed to be non-existent at one time because they could not be perceived by the eye. The law of cause and effect is no exception; it exists even if it cannot be seen.

~Depicted from ARE YOU READY FOR HAPPINESS - Spiritual Equipment for Modern Times

We neither came to nor will leave this world voluntarily. However unwilling, we all have to go when it is time, not by choice and certainly not on our terms. As well, we came in the same fashion. If there were free choices, no being would want to be born as an ox or a horse. But the reality is that we see these poor beings all the time. If free will were possible, all beings would naturally choose to be king in the human realm or someone like Indra, the King of the gods, instead of an ox or a horse. This clearly shows that beings cannot choose the timing or the form of birth. One just has to come when it is time. Why?

~Depicted from THE RIGHT VIEW - The Twelve Nidanas¹—the sequence of cyclic existence

In the first turning of the wheel of Dharma, the Buddha focused on the subjects in the outer preliminaries, suffering in samsara, infallible karma, etc., which are the four truths of Theravada Buddhism, not so much on emptiness; in the second turning of the wheel of Dharma, the Buddha also mentioned impermanence and suffering to some extent, but the heart of the teachings was emptiness; in the third turning of the wheel of Dharma, emptiness was no longer the most important, rather the luminous mind became the main topic the Buddha expounded.

~Depicted from GATEWAY TO VAJRAYANA PATH - Vajrayana Terminology

If one is proficient in the practice of aspiration and application bodhicitta when alive and undertakes to practice the same at the time of death, the practice will strengthen in power and guide one through the end of life.

How to conduct the practice at this time is also crucial. If one is able to sit up, adopt the seven-point posture of Vairocana; if not, lie on the right side of the body, hold the cheek with the right hand, then press the right nostril with the right little finger and breathe out through the left nostril. Meanwhile, cultivate loving-kindness and compassion, practice exchanging oneself for others by using the breathing method and so forth. Furthermore, one should know that all internal and external phenomena, either of samsara or nirvana, are manifestations of mind; and that the nature of mind has always been emptiness, devoid of any mental construct, since time immemorial. Once realized, rest the mind in this state of emptiness and wait for the breathing to stop. If breathing continues, repeat this practice once and again until it stops. This is the pith instruction for cultivating bodhicitta at the time of dying.

~Depicted from THE HANDBOOK'S FOR LIFE JOURNEY -On Death And Rebirth-Key Points for Practicing Bodhicitta on Deathbed