Within Tibetan Buddhism, death is regarded as a critical transition in the ongoing continuity of consciousness rather than an absolute end. Reflection on the certainty of death and the uncertainty of its timing is used to deepen awareness of impermanence and to inspire diligent practice. The mindstream is understood to continue after the dissolution of the body, propelled by karma toward further experience. This perspective makes the moment of dying spiritually charged: the mental state at death is seen as especially influential for the next rebirth, and even as a unique opportunity for liberation for those well prepared.

Central to this vision is the bardo, the intermediate state said to extend up to forty‑nine days between one life and the next. During this period, consciousness encounters a sequence of experiences that can be understood, in more esoteric teachings, as manifestations of the mind’s own clarity and potential. The Bardo Thödol, often called the Tibetan Book of the Dead, is recited to the deceased to guide recognition of these appearances and to encourage freedom from fear and clinging. The text and its associated instructions aim to help the consciousness either recognize its own clear light nature or at least move toward a more fortunate rebirth.

Ritual care begins even before the final breath. The atmosphere around the dying person is kept as calm and virtuous as possible, with lamas or practitioners reciting prayers and mantras, especially those associated with buddhas such as Amitābha or bodhisattvas like Avalokiteśvara. Practices such as phowa, the transference of consciousness, may be performed to direct the dying person’s awareness toward a pure realm or higher rebirth. After physical death, the body is often left undisturbed for a period, out of respect for the subtle processes of dissolution, while further prayers, visualizations, and readings continue to support the departing consciousness.

The treatment of the body itself reflects both practicality and symbolism. Sky burial, in which the body is offered to vultures, expresses the understanding that the body is now an empty vessel and transforms it into an act of generosity toward other beings. Cremation, burial, and water burial are also practiced, with the specific method considered less important than the compassionate intention and the accompanying spiritual practices. In all cases, the emphasis falls on loosening attachment to the physical form and recognizing its impermanent, conditioned nature.

For up to forty‑nine days after death, families and monastic communities engage in sustained ritual activity on behalf of the deceased. Pujas, mantra recitations, and offerings such as sur are performed regularly, with particular attention to certain days within that period, and the merit generated through these acts is consciously dedicated to the deceased. This pattern of practice embodies the Mahāyāna ideal of compassion—seeking the welfare and awakening of another being—while drawing on Vajrayāna methods that treat the processes of dying and the bardo as powerful occasions for transformation. In this way, philosophical reflection, meditative training, and ritual observance converge around death as a profound opening within the continuum of mind.