ON THE HISTORY AND PSYCHOLOGY OF THE 'DAS-LOGIn the same text we read (f. 5a ff.) that when death comes,
The ability of medicine and protective ritual declines; were it ever a
time to be miserly, it is come.
Like the sun setting on the western peaks, were it ever a time which
cannot be postponed, it is come.
Though your retinue and servants are nearby, you've no power to take
them with you; were it ever a time to go alone, it is come.
Though your wealth be great, you've no power to take a single day's
provisions; were there ever a time to go empty-handed, it is come.
Singly, you wander alone in a land you do not know; were it ever a
time to go wherever, it is come.
Though your pain be great, there is no way to apportion it; were it ever
a time to suffer each pang, it is come.
Gradually you sink into unconsciousness and unrecognizable sensations
and bright lights appear; were it ever a time when you knew not
what to do, it is come.
Sounds, the three rays, and hordes of peaceful and wrathful deities
appear; it is like being a single dangerous criminal surrounded by an
army; were it ever a time for great sensations of fear and terror, it is
come.
Cruel and fearsome messengers of Y ama lead you away; the god and
ghost who are born with you explain your virtues and sins; lying
will not help, in the mirror of deeds the small letters are clear; were
it ever a time to repent your past deeds, it is come.
Though you desire virtues, there is no source where you can seek to
buy or borrow them.
The king of death will distinguish your virtues from your sins.
You cannot repent of them; if you've not done so by now,
You've imprudently and insincerely deceived yourself.
If you cannot bear to be struck by a spark now,
Hell-fire is seven times hotter than ours.
Without perishing, you'll be burnt for a kalpa.
If you know what to do, question yourself in whatever you do.
If you cannot bear a winter's day dressed in thin clothes,
You' II be stuck for a kalpa in a frozen pit.
What will you do when you cannot even die to escape ...Such grisly reflections on death and the hereafter are of primary motivational
importance in Buddhism. As Sgam-po-pa has written, "Meditation on death is of
first importance and is the substantive cause (rgyu) of entering the dharma. Next,
it is important as the metal of industriousness. Finally, it is important as the
impetus to do holy dharma." (Rdo-Ije-rgyal-po 1977:26).^16
Communication of the concept of suffering to the laity confronts the problem