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The Fourth Way: Rituals for the Dead
It is traditional to make many offerings of light for those who have died
The Fourth Way within the Nine Ways of Bön is called The Way of the Shen of Existence and is primarily focused upon rituals for the dead. From the perspective of Yungdrung Bön, the moment that the consciousness leaves the container of the physical body is a time of great potential. If someone has received the proper instructions and practiced, it is possible for them to achieve liberation from cyclic existence at that time. If not, there are methods to lead the deceased’s consciousness to liberation or at the very least, to guide them to the circumstances of a positive rebirth.
In general, once an ordinary person dies, they experience a kind of unconsciousness like falling into a deep sleep. “Awakening” from this state, it is possible for them to not realize that they have in fact died and therefore to continue to be attached to their family and life situation. Generally lasting three days, but possibly longer, this is the time when the lama tells the individual that they have died and instructs them to not be afraid and to release their attachment to family and friends. The fourth day after death begins a 49 day period of transition referred to as the “bardo” and literally translates as “in-between”. During these seven weeks, the individual both becomes less attached to the previous life and is drawn by the force of karma to the next life. While this is happening, each week the deceased is having experiences of each of the six possible destinies of rebirth. These six destinies of rebirth from lowest to highest are: the hell realm, the hungry ghost realm, the animal realm, the human realm, the demi-god realm, and the god realm. For example, during the first week, the person would have experiences related to the hell ream. During the second week, they would have experiences related to the hungry ghost realm, and so on. Therefore, prayers and rituals are done each week that emphasize antidotes and guidance for the particular obstacles and experiences that the deceased might be having. Additionally, offerings of light, prayers of aspiration and recitation of mantra for the benefit of the deceased are performed each day. On the 49th day, special rituals and prayers are performed in order to strongly influence the path of rebirth.
Drajin Donpung, Buddha of the human realm
This is a general description. Whether someone spends a greater or lesser time in the bardo, or doesn’t experience it at all, is dependent upon many factors including their virtue or non-virtue and the strength of their awareness and spiritual development.
The lama performing the rituals must have both proper knowledge of the rituals as well as have developed great compassion for other beings. According to the words of the Enlightened Lord Tönpa Shenrap Miwo,
“The best of shen who is expert in meditation and who has aroused feelings of immeasurable compassion towards feeble living beings, and who possesses the four immeasurable qualities and who puts the good of others before himself..”
Preceding the preparations for the rituals, the lama will ascertain the details of the death such as the time and circumstances involved. Then, a divination and astrological calculations are performed in order to determine the proper day and place to perform the ritual and burial as well as any additional rituals that could be of benefit for the family. In this way, the natural process of death and rebirth is supported by the spiritual guidance and the ritual expertise of the lama. From the Bardo Thodal, “Liberation Upon Hearing”:
“Lama, from your compassion, bless me. Bless me to stop the deluded visions of the bardo. Bless me that I may prevent the possibility of rebirth in the lower destinies of rebirth. Bless me that I may achieve the five wisdoms.”
Spiritual Discipline
1936 Gyantse, Tibet
In order to accomplish the benefits of a spiritual practice, it can be necessary to be removed from the ordinary world. Here, a monk poses in front of a closed retreat hut. Inside, the retreatant is in complete isolation except for this small opening through which food is passed each day. These types of retreats continue for 49 days, 100 days and sometimes for years.
Illuminating the Sacred
The Yungdrung Bön Monastery of Nangzhig during one of the New Year celebrations
Becoming a Geshe
Monks debate in the presence of the head teacher of the dialectic school of Menri Monastery, HE Menri Lopon Thrinley Nyima Rinpoche
In the days following the celebration of the Tibetan New Year, Yungdrung Bön monks studying in the dialectic schools will undergo a retreat in order to practice the deity of wisdom, Mawé Sengé. This is done in order to support and increase their intellectual capacity. Students who graduate from the dialectic school are awarded the title of ‘Geshe’. Translated, the title literally means ‘Knowledgeable, spiritual friend.’ This degree is similar to a doctorate of religious philosophy in the West but takes well over a decade of study to complete. In addition to the Yungdrung Bön, the Buddhist schools of the Geluk and Sakya also have geshe degree programs. Recently, a geshe program was begun for the Yungdrung Bön nuns of Rayna Menling which is located near Menri Monastery in India.
Studies in the dialectic schools are demanding and exacting. Many thousands of pages of text must be memorized and then recited without error in front of one’s teacher. These texts cover a wide range of subjects. Not only supporting the student’s knowledge, this memorization is needed during the debates, a central feature of the dialectic education.
Yungdrung Bon monks at Menri Monastery in Dolanji, India practicing debate
In a debate, there is a ‘defender’ (seated) who puts forth a thesis and aims to defend the thesis with statements of truth and without contradiction. The ‘questioner’ (standing) rigorously questions the validity of statements put forth by the defender and aims to lead the defender into contradicting his thesis. Once the proper beginning rituals are complete, the questioner begins the debate by posing a question to the defender which allows them to put forth the statement of their position. In the beginning, the questioner might ask questions in order to further clarify the defender’s position. Once this is clear, the questioner proceeds to try and draw the defender into accepting the truth of statements which will either lead to a contradiction of the thesis or establish a position that is beyond common sense. In formal debates, the defender must answer quickly or the audience will join the questioner in adding pressure to hurry, or worse, openly taunt the defender. If the defender reaches the point of directly contradicting the opening position, the debate is over and the questioner is victorious. However, it is also possible that the defender will put forth an argument strong enough that the questioner is left without a strategy and can think of nothing to say. In that case, the defender is victorious. It is also possible for the debate to conclude without a clear winner. Debates are very physical activities and can even appear to an unknowing observer as quite aggressive. Formal debates can last for many hours and continue until very late into the night.
Once the student has passed their final examinations, there are many ceremonies and rituals to be performed which occur over the course of many days. After graduation, many geshes return to their home regions in order to take on positions of leadership and education within the local temple. Others stay at the monastery or travel throughout Asia, Europe and the West in order to offer the teachings of the Yungdrung Bön.
HH 14th Dalai Lama debating for his geshe degree in 1958 Lhasa, Tibet
Nine Ways 