TANTRIC BUDDHISM (INCLUDING CHINA AND JAPAN)ways to avoid bad rebirths and the paths to Buddhahood, the benefits of saying
the Mm:zi, the strength of virtue and Mahiikariil)ika's compassion, the manner
and times for offering jo-dar, a typology of virtues that do not benefit and sins
that do not harm, and so forth (X, A: 215 ff.).
These messages often conclude with the Dharmaraja's prophecy concerning
the fate of the 'das-log, who then instantly finds himself at the scene of the
corpse once more. The body is then reoccupied with as much confusion and
loathing as it took to leave it. The quickening of what was considered a corpse
produces, it can be sure, a certain wariness on the part of of the watchers.
Usually a lama must be called in to confirm the adventures of the 'das-log as
authentic, in order to insure that a dangerous spirit has not taken control of the
corpse. Still, the 'das-log sometimes reports that others are loathe to accept them
and their stories. Though they know their own experiences to be genuine, and
the teachings of Buddhism to be true, the world is still the world despite their
temporary absence from it, and the onus of responsibility now falls on them to
change it.
Karma-dbang-'dzin (I, B: 296 ff.)When I thought of going inside, there was the corpse of a white-
muzzled dog with foam on its mouth. A feeling of fear and nausea
came over me and I ran back a few steps. Again, after thinking about it,
I felt I could approach it. Getting used to the dog's corpse, I went there,
and as soon as I'd done so, my mind entered my body. Again, my rec-
ollections were scattered, as if there were a small darkening. Then I
recovered my memory a bit, my body moved a little, and the monk
sitting wake said 'Phat' three times. When I thought of my suffering in
hell, my palms shot upwards and made the curtain covering my face
sway. The monk thought, "Is this not a zombie (ro-langs) possessed by
a powerful rgyal-po-demon, who wants to do harm?" He pushed the
curtain aside and forced my head down again and again. Then he thrust
his hand inside my bosom to see whether there was any warmth or not.
I thought I must tell him I was not dead and should grasp his hand, but
during the seven days my body and soul had separated, my tongue had
swollen. The monk was firm and not afraid, and again he checked to
see whether my body had any warmth. My chest was warm and he
called the names of my family, saying, "Madame has returned! Every-
one come here!" Then my mother-in-law came and said "Has mother's
girl returned?" with tears coming from her eyes. She tore the threads of
the hide blanket in which I'd been sewn with her teeth. Old Sde-pa (her
father-in-law) moved me to another room, and they gave me a mixture
of raw sugar boiled with honey. But because my mind and body had
been separated for seven days, my throat was dry and I couldn't drink,
so had to be fed by spoon. C'n the next day, I gradually got some