Death horoscopes in Tibetan Buddhism

Last updated

The use of death horoscopes in Tibetan Buddhism is an old practice that still sees application today. There are several types of horoscopes used in this religion, including a birth horoscope, a life forecast, an annual horoscope, a marriage horoscope, and a death horoscope. [1] When casting the death horoscope, Tibetan Buddhists place great importance on the corpse, especially within the first three days following its death. [2] There are several purposes for a death horoscope, and carrying out this practice must be done carefully. Additionally, a death horoscope is intended as a loving act for the dead, and a precautionary measure for the family of the deceased. Many Tibetans believe that when a death occurs within the family, other family members' lives are jeopardized, so this practice may be considered essential to both the living and dead. [3] Tibetan Buddhists also believe that their deceased loved ones may spend a short period in hell to pay for sins in their past life. [2]

Contents

Purpose

Death horoscopes serve several purposes, including, determining the right time for disposing of the deceased's body, understanding the presumed rebirth destination, and revealing how the deceased's family can improve their rebirth. [4] Additionally, the horoscope may reveal the past life of the dead and whether or not the death was well-timed. [2] The horoscope also serves as a precautionary tool to reveal specific types of threats from demons and future attacks targeted at living family members. [2] In fact, the lama conducts a preventative ceremony before the astrologer casts the death horoscope to prevent any of the eight classes of demonic spirits from harming the deceased. [1] According to some, the chanting of mantras may combat the demons and ward off evil spirits, as well as help interpret the death chart. [5] The death chart indicates who can have contact with the body, and whether certain household items must be removed. [5] Lastly, the astrologer may be able to reveal who will facilitate the corpse's disposal, including carrying, preparing, and cremating it. [2]

Procedure

The initial step in casting the death horoscope includes immediately informing all family and close friends of the death . [2] The corpse is not to be touched or shifted from its position at the moment of death, and the family must wait for the lama or astrologer to arrive. [2] The mourning families may offer a present or fee to the astrologer for the horoscope, to ensure a favorable outcome for the soul. [1] The corpse remains inside the house until the astrologer concludes his calculation. [2] Once the lama arrives, he may perform a religious ritual, known as a phowa (from Sanskrit), which is then followed by the astrologer casting the death horoscope. [6] The lama removes all mourning family members from the death chamber, and closes all windows and doors. He then covers the corpse's face with a white cloth, and sits down next to its head. [1]

He is said to draw the remaining consciousness from the corpse through the top of the head. [2] Then, he extracts some hairs from the corpse's head to allow the soul to exit the body through the roots. [1] He, or the astrologer, indicates whether there is any life remaining in the corpse. [5] According to some, the corpse's consciousness may linger from one life to another for 49 days. So, the lama reads the Tibetan book of the dead, Bardo Thodol, out loud to guide the corpse in its new life. [7] It is important that the body remains undisturbed while the lama guides the spirit because any disruption could cause the soul to drift in an unnatural direction and be seized by a demon. [1]

Other monks may arrive as well, to provide blessings in preparation for the death horoscope. [2] Offering-rites, at this time, are performed as a precautionary measure to ward off demons. [2] The astrologer may then create a grid on the floor or on a sheet of paper, using only rice flour and black pebbles. [6] He constructs the grid and the placement of the materials based on the instruction given in his astrological text. [6] He then reads some of the texts from the astrological manual or a calendar. [6] To calculate the death horoscope, the astrologer considers the time, date, year, and month of the death, and the constellation and phase of the moon. [6] The birth year of the deceased, however, is typically considered the most important factor, because it indicates the deceased's birth animal and trigram. [6] Additionally, the body's position at the final moment of death is essential for the direction the body should be removed and disposed of. [6] The horoscope may also reveal the deceased's last thoughts, and if the thoughts were negative or positive. In the event that they were negative, the family may be given the chance to create and transfer good karma to the deceased's future life. [6] Additionally, the horoscope specifies which actions by the family, will help the deceased in their rebirthed life. [6]

Related Research Articles

<span class="mw-page-title-main">Reincarnation</span> Concept of rebirth in different physical form

Reincarnation, also known as rebirth or transmigration, is the philosophical or religious concept that the non-physical essence of a living being begins a new life in a different physical form or body after biological death. Resurrection is a similar process hypothesized by some religions, in which a soul comes back to life in the same body. In most beliefs involving reincarnation, the soul is seen as immortal and the only thing that becomes perishable is the body. Upon death, the soul becomes transmigrated into a new infant to live again. The term transmigration means passing of soul from one body to another after death.

<span class="mw-page-title-main">Tibetan Buddhism</span> Form of Buddhism practiced in Tibet and Bhutan

Tibetan Buddhism is the form of Buddhism practiced in the regions of Tibet and Mongolia. It is also practiced in regions surrounding the Himalayas such as Ladakh, Lahaul and Spiti, Sikkim, Arunachal Pradesh of India, Bhutan and parts of Nepal, in places of Central Asia, Xinjiang, Inner Mongolia and in some regions of Russia.

<span class="mw-page-title-main">Bhavacakra</span> A symbolic representation of cyclic existence

The bhavacakra is a symbolic representation of saṃsāra. It is found on the outside walls of Tibetan Buddhist temples and monasteries in the Indo-Tibetan region, to help non Buddhists understand Buddhist teachings. It is used in Indian Buddhism and Tibetan Buddhism.

<span class="mw-page-title-main">Bon</span> Tibetan religion

Bon or Bön, also known as Yungdrung Bon, is a Tibetan religious tradition with many similarities to Tibetan Buddhism and also many unique features. Bon initially developed in the tenth and eleventh centuries, but may retain elements from earlier religious traditions. Bon remains a significant minority religion in Tibet and in the surrounding Himalayan regions.

<span class="mw-page-title-main">Gelug</span> Dominant school of Tibetan Buddhism

The Gelug is the newest of the four major schools of Tibetan Buddhism. It was founded by Je Tsongkhapa (1357–1419), a Tibetan philosopher, tantric yogi and lama and further expanded and developed by his disciples.

<i>Bardo</i> Buddhist concept

In some schools of Buddhism, bardo or antarābhava is an intermediate, transitional, or liminal state between death and rebirth. The concept arose soon after Gautama Buddha's death, with a number of earlier Buddhist schools accepting the existence of such an intermediate state, while other schools rejected it. The concept of antarābhava, an intervening state between death and rebirth, was brought into Buddhism from the Vedic-Upanishadic philosophical tradition. Later Buddhism expanded the bardo concept to six or more states of consciousness covering every stage of life and death. In Tibetan Buddhism, bardo is the central theme of the Bardo Thodol, the Tibetan Book of the Dead, a text intended to both guide the recently deceased person through the death bardo to gain a better rebirth and also to help their loved ones with the grieving process.

Rebirth in Buddhism refers to the teaching that the actions of a sentient being lead to a new existence after death, in an endless cycle called saṃsāra. This cycle is considered to be dukkha, unsatisfactory and painful. The cycle stops only if moksha (liberation) is achieved by insight and the extinguishing of craving. Rebirth is one of the foundational doctrines of Buddhism, along with karma, Nirvana and liberation. Rebirth was however less relevant among early Buddhist teachings, which also mentioned the beliefs in an afterlife, ancestor worship, and related rites. The concept varies among different Buddhist traditions.

A tulku is a reincarnate custodian of a specific lineage of teachings in Tibetan Buddhism who is given abhiṣeka and trained from a young age by students of his or her predecessor.

<span class="mw-page-title-main">Sky burial</span> Funeral practice

Sky burial is a funeral practice in which a human corpse is placed on a mountaintop to decompose while exposed to the elements or to be eaten by scavenging animals, especially carrion birds. It is a specific type of the general practice of excarnation. It is practiced in the Chinese provinces and autonomous regions of Tibet, Qinghai, Sichuan, and Inner Mongolia, as well as in Mongolia, Bhutan, and parts of India such as Sikkim and Zanskar. The locations of preparation and sky burial are understood in the Vajrayana Buddhist traditions as charnel grounds. Comparable practices are part of Zoroastrian burial rites where deceased are exposed to the elements and scavenger birds on stone structures called Dakhma. Few such places remain operational today due to religious marginalisation, urbanisation and the decimation of vulture populations.

<i>Preta</i> Type of supernatural being in South and East Asian religions

Preta, also known as hungry ghost, is the Sanskrit name for a type of supernatural being described in Hinduism, Buddhism, Taoism, and Chinese folk religion as undergoing suffering greater than that of humans, particularly an extreme level of hunger and thirst. They have their origins in Indian religions and have been adopted into East Asian religions via the spread of Buddhism. Preta is often translated into English as "hungry ghost" from the Chinese and East Asian adaptations. In early sources such as the Petavatthu, they are much more varied. The descriptions below apply mainly in this narrower context. The development of the concept of the preta started with just thinking that it was the soul and ghost of a person once they died, but later the concept developed into a transient state between death and obtaining karmic reincarnation in accordance with the person's fate. In order to pass into the cycle of karmic reincarnation, the deceased's family must engage in a variety of rituals and offerings to guide the suffering spirit into its next life. If the family does not engage in these funerary rites, which last for one year, the soul could remain suffering as a preta for the rest of eternity.

Phowa is a tantric practice found in both Hinduism and Buddhism. It may be described as "transference of consciousness at the time of death", "mindstream transference", "the practice of conscious dying", or "enlightenment without meditation". In Tibetan Buddhism phowa is one of the Six yogas of Naropa and also appears in many other lineages and systems of teaching.

Chöd is a spiritual practice found primarily in the Yundrung Bön tradition as well as in the Nyingma and Kagyu schools of Tibetan Buddhism in Kagyu and Anuyoga in Nyingmapa. Also known as "cutting through the ego," the practices are based on the Prajñāpāramitā or "Perfection of Wisdom" sutras, which expound the "emptiness" concept of Buddhist philosophy.

<span class="mw-page-title-main">Saṃsāra (Buddhism)</span> Cycle of repeated birth, mundane existence and dying again

Saṃsāra in Buddhism and Hinduism is the beginningless cycle of repeated birth, mundane existence and dying again. Samsara is considered to be dukkha, suffering, and in general unsatisfactory and painful, perpetuated by desire and avidya (ignorance), and the resulting karma.

<span class="mw-page-title-main">Three Jewels and Three Roots</span> Outer, inner, secret, and ultimate Buddhist refuge formulations

In Buddhism, the Three Jewels, Triple Gem, or Three Refuges are the supports in which a Buddhist takes refuge by means of a prayer or recitation at the beginning of the day or of a practice session.

Among Buddhists, death is regarded as one of the occasions of major religious significance, both for the deceased and for the survivors. For the deceased, it marks the moment when the transition begins to a new mode of existence within the round of rebirths. When death occurs, all the karmic forces that the dead person accumulated during the course of his or her lifetime become activated and determine the next rebirth. For the living, death is a powerful reminder of the Buddha's teaching on impermanence; it also provides an opportunity to assist the deceased person as he or she fares on to the new existence. There are several academic reviews of this subject. In Buddhism, death marks the transition from this life to the next for the deceased.

In Tibetan Buddhism and Bön, Zhitro or Shitrozab-chos zhi khro dgongs pa rang grol, also known as kar-gling zhi-khro refers to a cycle of teachings revealed by the terton Karma Lingpa and traditionally believed to have been written by Padmasambhava. The practices involve a mandala of 100 peaceful (zhi) and wrathful (khro) tantric deities and associated teachings and tantric practices which focus on those deities which represent the purified elements of the body and mind. These hundred peaceful and wrathful deities are believed to manifest to a deceased person following the dissolution of the body and consciousness whilst they are in the intermediate state, or bardo, between death and rebirth. The Bardo Thodol, commonly known in the West as "The Tibetan Book of the Dead", forms one section of Karma Lingpa's Zhitro cycle. The Zhitro teachings are closely related to the Guhyagarbha Tantra and are considered an Inner Tantra.

<span class="mw-page-title-main">Outline of Buddhism</span> Overview of and topical guide to Buddhism

Buddhism is a religion and philosophy encompassing a variety of traditions, beliefs and practices, largely based on teachings attributed to Siddhartha Gautama, commonly known as the Buddha, "the awakened one".

Gurung Shamanism is arguably one of the oldest religions in Nepal. It describes the traditional shamanistic religion of the Gurung people of Nepal. There are three priest within the Gurungs which are Pachyu, Khlepree and Bonpo Lam. As the Gurungs didn't have a written language, the pronunciation of the word 'Pachyu' and 'Khlepree' are often different from one village to another. Pachyu are sometimes referred to as 'Poju or Pajyu' and Khlepree also known as 'Lhori or Ghyabri'. Bonpo Lam is the proper term for a Gurung Lama. The "Pachyu" is understood to be the first priest amongst the three priests followed by Khlepree and lastly the Bonpo Lam. Pachyu, Khlepree and Bonpo Lams' recite chants of ancient legends and myths. These sacred myths and legends within the Pe are historical events and stories which dates back to as early as the creation of Earth to stories which have occurred within the Gurungs societies as they migrated from Mongolia to Nepal.

<span class="mw-page-title-main">Men-Tsee-Khang</span> Charitable institution headquartered in Dharamsala, Himachal Pradesh, India

Men-Tsee-Khang, also known as Tibetan Medical and Astro Institute, is a charitable institution based in Dharamshala, Himachal Pradesh, India. The institute was founded by the 13th Dalai Lama, in Lhasa in 1916. In the aftermath of the Chinese occupation of Tibet, the 14th Dalai Lama came to India where he re-established the institution in 1961 with the following missions:

<span class="mw-page-title-main">Burmese folk religion</span> Religious traditions of Burmese people according to legends

Burmese folk religion refers to the animistic and polytheistic religious worship of nats and ancestors in Myanmar (Burma). Although the beliefs of nats differ across different regions and villages in Burma, there are a handful of beliefs that are universal in Burmese folk religion.

References

  1. 1 2 3 4 5 6 Waddell, L. Austine (1972). Tibetan Buddhism with its mystic cults, symbolism, and mythology. Dover Publications, Inc. pp. 459, 487, 488.
  2. 1 2 3 4 5 6 7 8 9 10 11 Cuevas, Bryan (2006). The Hidden History of the Tibetan Book of the Dead.
  3. Sithar, Norbu. "An introduction on rTse in Tibetan Buddhism Astrology & Horoscope" (PDF). An Introduction on Rtse in Tibetan Buddhism Astrology & Horoscope: 3, 4.
  4. Sumegi, Angela (2014). "Buddhist Perspectives on Death". Buddhist Perspectives on Death: 219, 220.
  5. 1 2 3 "Men tsee khang (sowa rigpa)".
  6. 1 2 3 4 5 6 7 8 9 Gouin, Margaret (28 March 2012). Tibetan Rituals of Death: Buddhist Funerary Practices. pp. 20, 21. ISBN   978-0415626194.
  7. "The Tibetan Book of the Dead A Way of Life". YouTube .