TANTRIC BUDDHISM (INCLUDING CHINA AND JAPAN)constitute a central core of meaning about ultimate concerns, which persist over
time and give continuity to the social and psychological structures of the culture
concerned. Literary religions with elite clergy undergo historical transformations
of both the form and content of these core axioms, making them comprehensible
to ordinary persons. Such transformations often appear as relationships of
analogy, which permit variant reworkings of meaning, or reinterpretations, to
occur, which preserve the core axioms at the same time (see, e.g., Lichter and
Epstein 1982). All ethicized religions must also confront experiential events for
which their dogmas only marginally account. First among such disjunctive
experiences are the problems of meaning raised by death (Berger 1969). Since
everyday experience provides a reality test for a religious system, it follows that
one's personal death can have no experiential value, nor can religious theories of
death transcend speculation in its purest form. However, accounts of pseudo-
death, such as the 'das-/og literature, even though they may not be wholly con-
cordant with the descriptions of events described in the theoretical versions of
the death process, certainly help to legitimate the latter.^15
As I have already stated, the messages which the 'das-log preach are rather
standard Mahayanist fare and are similar to the teachings found in popular intro-
ductory texts or heard in sermons. They are not so much aimed at the transcen-
dental goals and methods to achieve them for which Tibetan Buddhism is so
justly renowned, for even simple philosophy is considered too abstruse for most
clergy, let alone laymen. Rather, ethics, by which is meant a minimal under-
standing of the law of karma and the Four Noble Truths, constitute the focal
point. In introductory texts, we invariably find discussions of the rarity and
potential waste of human life, suffering, impermanence and death, and karma
and ethical behavior.
On timeliness and the waste of human opportunity we find statements like
Karma-chag-med's:
There are many kalpas, but those in which the holy dharma is pro-
pogated are rare.
There are many realms of being, but those in which a Buddha comes
are rare.
Though a Buddha come, those that dwell in the dharma are rare.
From amongst the six kinds of beings, those that attain human form are
rare.
From amongst the four continents, those born in Jambudvipa are rare.
In Jambudvipa, those who spread the holy dharma are rare.
Though born there, those that have all their senses are rare.
Though they have all their senses, those that recall the holy dharma are
rare.
Though they desire the holy dharma, famous lamas are rare.
Though they meet them, those who attain guidance are rare.
Though they get it, those able to use it are rare. (1970: 3b-4a).