The Tibetan Book Of The Dead Part 18

Consciousness Transference of Ordinary Beings

In the case of those who have not realised the meaning of emptiness, and who do not know the significance of the generation and perfection stages [of meditation], it is the consciousness transference of ordinary beings which should be applied as follows: The head [of the dying person] should point north, with the body lying down on the right side. A spiritual teacher or fellow pract.i.tioner should then remind [the dying person] to pay attention, and if health permits, he or she should be encouraged to take refuge, to cultivate an altruistic intention, and to confess negativity. Then, the teacher should confer the vows of the Buddhist laity, and if there is time, the empowerments of the way of secret mantras should be conferred. Consequently, by dying with a positive momentum of past actions, the individual who has [just received] these untainted commitments and vows, with respect to the nature of reality,30 will be liberated from inferior existences, and there will be inestimable advantages.

In the case of a person who cannot do even that, one should slowly call out the name [of the dying one], saying, 'Lord Mahkrunika is present on the crown of your head! Be reverential!' One should stroke the crown of his or her head and gently pull the hair above the crown fontanelle. Thereby, the consciousness will [be encouraged to] exit from the crown fontanelle.

In the case of those who cannot do even that, and whose capacity is indistinguishable from that of animals, one should repeat the words, many times, 'Homage to Buddha Ratnaketu!', directing these [words] towards the head [of the dying person]. As a consequence, they will certainly be liberated from [rebirth in] the inferior existences, because, when in the past this buddha made his aspirational prayer, he did so, saying, 'May all who hear my name be liberated from [rebirth in] the inferior existences!' Alternatively, if one calls out the name of the [Medicine] Buddha Bhaisajyaguru Vaidryaprabharja, it is said that just by hearing his name, [the dying person] will be protected from the sufferings of inferior existences. Similarly, one may call out the name of whichever buddha one may know, and recite whichever blessed heart-mantra one may know, such as the Six-syllable Mantra.

In particular, if one has at hand the Liberation by Wearing,31 one should read this aloud, and also recite the Liberation by Hearing,32 repeating whichever aspirational prayers one may know. Since the positive momentum of [the dying person's] past actions can thereby be secured, this will be most advantageous. In the worst cases, it is said that simply by dying with the body lying down on the right side and the head pointing north, [that person] will not proceed into inferior existences.

CONCLUSION.

In summary, since it is essential that all the advantages [that accrue from] practising the teachings should converge at the time of death, it is extremely important to become skilled [during one's lifetime] in the process of dying.

[This completes] the Guide to the Intermediate State of the Time of Death ent.i.tled Consciousness Transference: Natural Liberation through Recollection.

SAMAYA! rgya rgya rgya!

11.

The Great Liberation by Hearing CONTEXT.

Traditionally, the procedures followed when a lama visits a dying or deceased person are intricate and prolonged, and will vary depending on whether the person is about to die, has just recently died, or has been dead for some days.

When a person is approaching death, it is customary for the relatives or close friends to seek the a.s.sistance of a fully qualified lama. The lama should be motivated by a sincere compa.s.sion for all sentient beings and should have mastered in his own mental continuum the direct experiential cultivation of the dying processes, as well as the consciousness transference practices.

It is very important that when coming in to the household, the attending lama is concentrated on the motivation to free the dying person from the sufferings of cyclic existence. Very often the mere presence of an accomplished lama can create a solid sense of calm and purposefulness, which inspires both the dying person and family.

The formal practice begins with the attending lama taking refuge in the Buddha, the sacred teachings, and the ideal spiritual community, on behalf of the dying person and all other sentient beings, including himself. At this point, the lama should visualise in the s.p.a.ce in front of himself images of the three objects of refuge - the Buddha, sacred teachings and ideal community - forming a tree, whose branches like billowing clouds in the sky are adorned by buddhas, bodhisattvas and the spiritual masters of the lineage. Then he should visualise that the dying person, surrounded by all sentient beings, takes refuge by reciting the following verses three times: I take refuge from now until enlightenment, In the Buddha, the [sacred] teachings and the supreme a.s.sembly.

Through the merit of practising generosity and the other [perfections], May I attain buddhahood for the sake of [all] living beings.

Maintaining this same visualisation, the lama should slowly recite with full concentration the four immeasurable aspirations, based on the cultivation of loving kindness, compa.s.sion, sympathetic joy, and equanimity.

May all sentient beings be endowed with happiness!

May they all be separated from suffering and its causes!

May they be endowed with joy, free from suffering!

May they abide in equanimity, free from attraction and aversion!

Up to this point, the preliminary procedures are common to all the traditions of Tibetan Buddhism. Next, the lama should enter into the practice of the Natural Liberation of Habitual Tendencies, as presented in Chapter 5. During the practice of the initial ten-branched prayer (contained in Chapter 5), the refuge tree is still visualised in the s.p.a.ce in front. As the ten-branched prayer is concluded the lama visualises that all the objects of refuge melt into light and then gradually dissolve into the crowns of each of the attending persons, including the dying person and himself. So at this point the body, speech and mind of all enlightened beings, the objects of refuge, become indivisible from the lama's own body, speech, and mind and those of all others present. Like water poured into water they become inseparably one in nature. In this way, it is visualised that all those present are brought under the protection of the Three Precious Jewels.

Then, like a bubble emerging from water, the lama visualises himself arising out of emptiness in the form of Vajrasattva and he continues with the practice of the Natural Liberation of Habitual Tendencies. Once this practice is complete, extensive mental offerings should then be made to all the buddhas and bodhisattvas and the lama should slowly recite three or seven times the short prayer ent.i.tled an Aspirational Prayer [Calling] to the Buddhas and Bodhisattvas for a.s.sistance (see Chapter 12), followed by the accompanying aspirational prayers. This is often followed by a series of more general recitations from the Buddhist canon, including the Stra of the Three Heaps (Triskandhakastra, T 284), dedicated to the Thirty-five Buddhas of Confession, the recitation of the names of the thousand buddhas of this aeon, following the arrangement of Skyar of Kashmir, ent.i.tled Ornate Garland of the Auspicious Aeon (Bhadrakalpiklakraml , T 1169), together with the recitation of the mantras given in the Tantra of the Purification of All Lower Destinies (Sarvadurgatipariodhanatantra , T 483). Just to hear these names is said to make a powerful impact on the consciousness of the dying person.

At this point, the lama has to be very observant of the dying person. Excessive preoccupation with the completion of these recitations may distract him from seizing the moment when the dying person's consciousness actually leaves the body. Carefully observing the signs of death, as indicated in the Natural Liberation through Recognition of the Visual Indications and Signs of Death (Chapter 8), just before the person pa.s.ses away, the lama should immediately begin the introduction to the intermediate state of the time of death (the first part of the present chapter), even if the previous recitations are unfinished. In certain circ.u.mstances, mouth to mouth resuscitation might be given, in accordance with the cycle ent.i.tled Eight Transmitted Precepts: Oral Transmission of the Awareness Holder (bKa'-brgyad rig-'dzin zhal-lung), which was revealed by the Fifth Dalai Lama, or an equivalent text. This may maintain life for a short period while final guidance is given.

Accordingly, the dying one should be guided through the processes of the dissolution of the elements (as set out in Chapter 8), before continuing with the introduction to the intermediate state of the time of death, as set out in this chapter. Usually, the dying person is addressed by name, or by the expression 'child of buddha nature' (rigs-kyi bu). One who is worthy of great respect is addressed by an expression such as 'venerable one', 'spiritual master', 'teacher', or 'your ladys.h.i.+p' and so forth. If it is someone from whom the attending lama has personally received teaching, he may use the expression 'lord of the refuge' (skyabs-mgon) or 'great lama' (bla-chen), and so forth. There are different modes of address.

The voice of the lama who calls out to the dying person should be very melodious, so that merely upon hearing the sound of the instructions the person feels soothed, elevated and attracted.

Following the outer dissolution of the four elements and the inner dissolution of the processes of conceptual thought into redness, whiteness and blackness, the lama should recite the verses describing the moment of the arising of the inner radiance of the ground. These words of introduction should be read aloud three times. If the dying person fails to recognise the first inner radiance and swoons into unconsciousness, the lama should proceed with the introduction to the second inner radiance followed by the introduction to the emergence of the Peaceful and Wrathful Deities during the intermediate state of reality.

Once the introduction to the intermediate state of reality has been completed, the attending lama should closely observe the body of the deceased and seek to determine whether he or she has attained liberation from rebirth in cyclic existence. If emanc.i.p.ation has occurred, the body will take on a certain glow, and while being in its presence, one will experience a sensation of happiness. The body will not smell. It will look just like a living person who is sleeping. These are signs that the consciousness of the deceased has attained liberation. In addition, external environmental signs may arise, as described in Chapter 8, including distinctive cloud formations and rainbows. If the deceased is a realised yogin, monk or layperson who has gained complete freedom at the time of death, then the attending lama may hear the sound of chanting and the music of sacred instruments, such as the skull drum or bell. On the other hand, if the consciousness of the deceased has not been emanc.i.p.ated, the complexion of the deceased will become disquieting and may inspire a sense of fear when it is seen. The face will become grey and dusty, and the body will begin to decompose very quickly.

If the consciousness of the deceased does not attain liberation while in the intermediate state of reality, the mental body a.s.sumed by the deceased will then immediately fall into the intermediate state of rebirth, at which time, the attending lama should recite the introduction to that phase, as presented in the latter part of this chapter.

Importantly, these introductions to the three intermediate states of the time of death, reality and rebirth should be supplemented, if appropriate, by the practice of the transference of consciousness, as presented in Chapter 10. If the internal and external signs are very good, consciousness transference will not be necessary and could even be potentially harmful.

The attending lama must take great care as to if and when consciousness transference should be practised. It is not only highly realised spiritual masters who remain in meditation during these intermediate states, but even ordinary men, women, and children may have achieved a settled state of mind, enabling them to remain in peaceful and deep meditation after death. If consciousness transference were performed in such cases, the deceased would be disturbed. Moreover, since the consciousness of the deceased has a tendency to leave the body from whichever point it is touched, the relatives, loved ones and the attending lama should refrain from touching the body or only tap the crown fontanelle in order to induce the consciousness to leave from that point.

If the attending lama decides that consciousness transference is the appropriate course of action, it should be repeated many times until certain indications occur, such as the emergence of mucus or blood from both nostrils. Further, in order to induce the consciousness to leave the body via the crown, which is the optimum gateway for the transference to take effect, the means of preventing the consciousness from leaving through other orifices as described in Chapter 10 should be applied. This is facilitated by visualising that the nine orifices of the body are each sealed by a single H syllable, thus forcing the consciousness to exit via the crown fontanelle.

In any event, if the attending lama feels that the consciousness of the deceased has become confused and trapped, or if the corpse begins to decompose and lose its radiance, then consciousness transference should be immediately performed.

Once the introductions to the intermediate states of the time of death, reality, and rebirth have been concluded, the attending lama should then recite: the Prayer for Union with the Spiritual Teacher (Chapter 2), the Natural Liberation of Habitual Tendencies (Chapter 5), the Hundredfold Homage (Chapter 6), the Confession (Chapter 7), and the Liberation by Wearing (Chapter 14).

At this juncture the attending lama may read certain general prayers not included within the present cycle, such as the Aspirational Prayer for Good Conduct (Bodhisattvapranidhnarja, T 1095), one of the many versions of the Aspirational Prayer for Rebirth in Sukhvat (contained in bDe-smon Phyogs-sgrigs), the Aspirational Prayer of Maitreya (Maitreyapranidhna, T 1096), and the final chapter of the Introduction to the Conduct of a Bodhisattva (Bodhisattvacaryvatra, T 3871), which concerns the dedication of merit on behalf of all sentient beings.

These may be followed by a further recitation of prayers specific to the present cycle, namely the: Root Verses of the Six Intermediate States (Chapter 3) and the Aspirational Prayers (Chapter 12).

This completes the summary of the process through which the attending lama tends directly to the consciousness of the dying person and the deceased.

PART ONE.

An Elucidation of the Intermediate State of the Time of Death and of the Appearance of the Peaceful Deities in the Intermediate State of Reality

Herein is contained the Great Liberation by Hearing,1 an elucidation of the intermediate state of reality, [which is an extract] from the Peaceful and Wrathful Deities: A Profound Sacred Teaching, [ent.i.tled] Natural Liberation through [Recognition of] Enlightened Intention.2 I bow down to the spiritual teachers, [embodiment of] the Three Buddha-bodies: To the Buddha-body of Reality, Infinite Light, Amitbha; To the Buddha-body of Perfect Resource, the Peaceful and Wrathful Lotus Deities; And to the Buddha-body of Emanation, Padmkara, protector of beings.

This Great Liberation by Hearing, the skilful means which liberates yogins of average ability during the intermediate states, has three parts, namely: the introduction, the main subject matter [of the text] and the conclusion.

INTRODUCTION.

[All aspirants] should experientially cultivate the steps of guidance, 3 which are the means by which corporeal beings can achieve liberation. Those of highest ac.u.men should certainly attain liberation [in their lifetime] through [the application of] that guidance. But if liberation does not occur thereby, [yogins] should implement, during the intermediate state of the time of death, [the appropriate procedure outlined in] the Consciousness Transference: Natural Liberation through Recollection.4 Yogins of average ability should certainly be liberated by that. If liberation is not effected by the [application of consciousness transference], then [the recitation of] the following Great Liberation by Hearing should be persistently made during the intermediate state of reality.

First, therefore, yogins should examine the signs of death in accordance with the text ent.i.tled Natural Liberation through [Recognition of] the Visual Indications and Signs of Death, also known as the Mirror which Clarifies the Visible Indications of Death.5 Thereupon, when the [inner] signs of the processes of death are definitively and completely present, [the appropriate procedure as outlined in] the Consciousness Transference: Natural Liberation through Recollection should be applied. Thus, if this transference is effective, there will be no need to read aloud the Great Liberation by Hearing.

If, however, the transference is ineffective, this Liberation by Hearing should be read aloud with correct p.r.o.nunciation and clear diction, close to the corpse. If the corpse is not present, one should sit next to the bed or seat of the deceased. Then, having invoked the power of truth6 and summoned the consciousness [of the deceased],7 one should imagine him or her to be listening in one's presence and read aloud [this Great Liberation by Hearing]. At this time the relatives and close friends should [be advised to] show restraint because, at this stage, it is not appropriate to cry or dramatically express one's grief.8 If the deceased's body is present, then during the interval which follows the ceasing of respiration,9 this Great Liberation by Hearing should be read aloud by a spiritual teacher, or by a spiritual sibling, sincere [pract.i.tioner], or a sympathetic friend, placing the lips [close] to the ear [of the deceased], without actually touching.10

THE MAIN SUBJECT MATTER.

Now follows the actual exegesis of the Liberation by Hearing: First, one should make extensive offerings to the Three Precious Jewels.11 If these are un.o.btainable, one should make offerings by arraying whatever one has as a support for visualisation and mentally emanating an immeasurable [quant.i.ty of offerings]. Then one should recite, three or seven times, the Aspirational Prayer [Calling] to the Buddhas and Bodhisattvas for a.s.sistance. After this, one should melodiously recite the Aspirational Prayer which Protects from Fear of the Intermediate States, the Aspirational Prayer which Rescues from the Dangerous Pathways of the Intermediate States and the Root Verses of the [Six] Intermediate States.12 Thereafter, this Great Liberation by Hearing is to be read aloud seven or three times, or [as many times] as the circ.u.mstances permit.

[The main subject matter of the Great Liberation by Hearing] comprises three sections: the introduction to inner radiance during the intermediate state of the time of death,13 the great elucidation which introduces the intermediate state of reality14 and a teaching on the means for obstructing the entrance to the womb during the intermediate state of rebirth.15 Introduction to Inner Radiance in the Intermediate State of the Time of Death This introduction is made on behalf of those individuals who have good understanding, but do not yet have recognition [of inner radiance], as well as those who have gained recognition but have little familiarity, and all ordinary persons who have received little experiential guidance. By means of [this introduction], such beings will, upon recognising the inner radiance of the ground, attain the uncreated Buddha-body of Reality, in an ascending and core-penetrating manner, without [experiencing] the intermediate states.

Introduction to the Inner Radiance of the Ground As for the method of making [this introduction], it is best if the root spiritual teacher from whom [the dying person] personally received guidance can be present. If he cannot be present, then a spiritual sibling with identical commitments16 [should be called upon], or if none of these can be present, then a spiritual friend holding the same lineage17 should attend; or if none of these at all can be present, someone who knows how to read aloud with correct p.r.o.nunciation and clear diction should recite [the introductions] many times. Thereby, [the dying person] will remember that which had [formerly] been introduced by his or her spiritual teacher and immediately afterwards, being set face to face with the inner radiance of the ground, will undoubtedly attain liberation.

Concerning the time for making [this introduction]: after respiration has ceased, the vital energy is absorbed into the channel of pristine cognition18 and the consciousness [of the deceased] naturally arises as a non-conceptual inner radiance. Later, the vital energy will be reversed and escape into the right and left channels and, as a result, the appearances of the [subsequent] intermediate state [of reality] will arise suddenly. Therefore, [the introduction to inner radiance at the time of death] should be made before [the vital energy] has escaped into the right and left channels. [Generally], the length of time during which the inner breath remains present within the central channel is just about the time taken to eat a meal.19 As regards the actual mode of making [this introduction], it is best if the consciousness transference is effected at that moment when the respiration is about to cease. If it is not, one should say the following words: O, Child of Buddha Nature, (call the name of the dying person), the time has now come for you to seek a path. As soon as your respiration ceases, [the luminosity] known as the 'inner radiance of the first intermediate state',20 which your spiritual teacher formerly introduced to you, will arise. [Immediately] your respiration ceases, all phenomena will become empty and utterly naked like s.p.a.ce. [At the same time], a naked awareness will arise, not extraneous [to yourself], but radiant, empty and without horizon or centre. At that moment, you should personally recognise this intrinsic nature and rest in the state of that [experience]. I too will introduce it [to you] at that time.21 These words should be spoken audibly many times, impressing them on the mind [of the dying person] until respiration ceases.

Then, when the respiration is on the point of ceasing, one should lay [the dying person] on the right side, in the posture of the lion, and take the pulse.22 Once the throbbing of the two carotid arteries has stopped, they should be firmly pressed [at their pressure points on the neck].23 Then the vital energy, having entered the central channel, cannot reverse [and escape] and it will certainly emerge through the crown fontanelle.24 The introduction should continue to be made at this time.

This phase in the process of death is called: 'the inner radiance of reality during the first intermediate state'. It is the unique and incontrovertible enlightened intention of the Buddha-body of Reality, which arises in the minds of all living beings. [At the moment of death], this coincides with the period when the vital energy is absorbed into the central channel, after respiration has ceased and before the ceasing of the inner breath. Ordinary people describe this state as 'loss of consciousness'.25 The duration of this [experience of inner radiance] is uncertain, [for it depends on] the health and characteristics of [the dying person's] physical const.i.tution, and on the degree of [his or her proficiency in the practices related to] the vital energies and channels. For those who have considerable practical experience, or those who have achieved stability in the practice of calm abiding, or those who have healthy energy channels, this experience can be prolonged.26 In striving to make this introduction, therefore, one should remind [the deceased] repeatedly [by giving the instruction as above and below], until serous fluid emerges from the apertures of the sense-organs.27 For those persons of great negativity and those cla.s.ses of beings with unhealthy channels this phase lasts no longer than a single snapping of the fingers. In others, it may last for as long as it takes to eat a meal. However, as most stras and tantras state that the period of unconsciousness [following the moment of death] may last for three and a half days, generally one should persevere for that length of time, in making this introduction to inner radiance.

As for the way in which this introduction is made: if capable, the dying person should facilitate this of his or her own accord by projecting a formerly cultivated [spiritual practice into the intermediate state]. If [the individual] is not capable of this, then a spiritual teacher, a student, or a spiritual sibling who was a close friend, should stay nearby and clearly remind [the dying person] of the signs [of death] in their correct sequence, saying: Now, the sign of the dissolution of earth into water is present, of water into fire, fire into wind, wind into consciousness, and so forth [as set down in the text ent.i.tled Natural Liberation through Recognition of the Visual Indications and Signs of Death ].28 Then, when the sequence of the signs is almost complete, [the attendant] should encourage the dying person to cultivate the following altruistic intention, beginning with the words: 'O, Child of Buddha Nature!' or, if [the dying person] is a spiritual teacher, the attendant should gently say the following words into the ear: O, Venerable One! I beg you not to be distracted from the cultivation of an altruistic intention!

If [the dying person] is a spiritual sibling or anyone else, [the attendant] should call to him or her by name and say the following words: O, Child of Buddha Nature, that which is called death has now arrived. Therefore you should adopt an altruistic motivation and concentrate your thinking as follows: 'I have arrived at the time of death, so now, relying on the process of death, I will single-mindedly cultivate an altruistic intention. I will meditate on the generation of loving kindness, compa.s.sion and an altruistic intention to attain enlightenment. For the benefit of all sentient beings, who are as limitless as s.p.a.ce, I must attain perfect buddhahood.' And in particular, [you should think]: 'At this moment, for the sake of all sentient beings, I must recognise [the time of] death as [the arising of] inner radiance, the Buddha-body of Reality, and while in that state, I must attain the supreme accomplishment of the Great Seal, and thereby act for the good of all sentient beings. If I do not achieve this accomplishment, then, recognising the intermediate state as it is, I will actualise the coalescent Buddha-body of the Great Seal during the intermediate state, and thereby, manifesting in order to instruct each in accordance with his or her needs, I will act for the benefit of all sentient beings, who are as limitless as s.p.a.ce.' Without giving up the focus on cultivating an altruistic intention, in the above way, recollect the meditative experiences which you formerly developed on the basis of the oral teachings.

Those words should be clearly spoken, while placing the lips close to the ear [of the dying person]. Without permitting the attention [of the dying one] to be distracted even for an instant, [the attendant] should remind him or her of past meditative experiences.

Then, when the respiration has ceased, and the two carotid arteries have been firmly pressed, remind [the dying person] with the following words, if the individual was a spiritual teacher or a spiritual friend greater than oneself: Venerable One! The inner radiance of the ground is now arisen before you. Recognise it, and concentrate directly on its experiential cultivation.

For all others, one should introduce [the inner radiance of the ground], with the following words: O, Child of Buddha Nature, (call the name of the individual) listen! Pure inner radiance, reality itself, is now arising before you. Recognise it! O, Child of Buddha Nature, this radiant essence that is now your conscious awareness is a brilliant emptiness. It is beyond substance, beyond characteristics and beyond colour, completely empty of inherent existence in any respect whatsoever. This is the female Buddha Samantabhadr, the essential nature of reality. The essence of your own conscious awareness is emptiness. Yet, this is not a vacuous or nihilistic emptiness; this, your very own conscious awareness, is unimpededly radiant, brilliant and vibrant. This [conscious awareness] is the male Buddha Samantabhadra. The utterly indivisible presence of these two: the essence of your own awareness, which is empty, without inherent existence with respect to any substance whatsoever, and your own conscious awareness, which is vibrant and radiantly present, is the Buddha-body of Reality. This intrinsic awareness, manifest in a great ma.s.s of light, in which radiance and emptiness are indivisible, is the buddha [nature] of unchanging light, beyond birth or death. Just to recognise this is enough! If you recognise this brilliant essence of your own conscious awareness to be the buddha [nature], then to gaze into intrinsic awareness is to abide in the enlightened intention of all the buddhas.

This introduction should be made three or seven times, with correct p.r.o.nunciation and clear diction. Accordingly, [the deceased] will firstly recollect [the teachings] as they had been formerly given by his or her teacher, and secondly be introduced to inner radiance as a naked natural awareness. And then, thirdly, having recognised this, he or she will attain the Buddha-body of Reality, beyond conjunction or disjunction, and certainly achieve liberation. Recognition of the 'first inner radiance' [of the ground] takes place in this way.

[Introduction to the Inner Radiance of the Path]

If, however, it is feared that [the deceased] has not recognised the first inner radiance, the so-called 'second inner radiance' [of the path] will arise. [Again, it is said that this second inner radiance] lasts a little more than the time it takes to eat a meal, after the respiration has ceased. Specifically, it arises once the vital energy has escaped into the right or left channel, whichever is appropriate depending on the positive and negative past actions [of the deceased], and once the vital energy has emerged through one of the orifices of the body.29 When this occurs, the consciousness suddenly becomes awake and lucid.

Although it is said that this second inner radiance also lasts [approximately] for as long as it takes to eat a meal, this actually depends, as before, on whether or not the energy channels are healthy and whether or not [the individual] has or lacks meditative experience.

Now, at this point, the consciousness emerges from the body and, [initially], the individual may not know whether or not he or she has died. The relatives are seen as before, and their cries of sorrow can be heard. During this period, before the harsh and bewildering experiences related to past actions have arisen, and before the terrifying experiences related to Yama have occurred, the oral teaching should be given.30 This [oral teaching] concerns both the perfection stage and the generation stage [of meditation]. If [the deceased] was engaged in [the practices of] the perfection stage, one should call to him or her three times, by name, and repeat the above [instruction, which is] the introduction to inner radiance. If [the deceased] was engaged in [the practices of] the generation stage, one should read aloud the formal description of the individual's chosen meditational deity as set down in the corresponding meditative cycle. Then remind him or her with the following words: O, Child of Buddha Nature! Meditate on this, your meditational deity. Do not be distracted! Concentrate intently on your meditational deity! Meditate that [the deity] appears, and yet is without inherent existence, like [the reflection of] the moon in water. Do not meditate on the deity as a solid corporeal form!31 If [the deceased] was an ordinary person, without a specific practice, then preface the introduction with the following words: Meditate on the Lord of Great Compa.s.sion!32 By means of such an introduction, there is no doubt that even those who have not recognised [the nature of] the intermediate state will do so.

This, [the above] precise reminder, should be given by a spiritual teacher or sibling to those who, despite having already received this introduction from a spiritual teacher while they were alive, have an undeveloped meditative experience, and accordingly will not recognise the intermediate state by themselves. Equally, this instruction is of crucial importance in the case of those who, despite their meditative experience, are bewildered by serious illness at the moment of death and therefore cannot recall [their past meditative experiences]; and finally, it is particularly necessary in the case of those beings who, despite their former meditative experience, are at risk of falling into lower existences as a result of having broken their vows and having failed to maintain their basic commitments.33 [As stated above], it is best if [recognition] occurs during the first intermediate state. However, if it does not occur therein, awareness can be awakened and liberation attained during the second intermediate state. This second intermediate state is also called 'the pure illusory body'. [During this second phase], consciousness achieves an instance of clarity, even though the deceased may not know whether or not they are dead. If the teaching is given at this time, therefore, the mother and child aspects of reality can meet,34 and [the deceased] will no longer be controlled by the force of past actions. Just as, for example, darkness is destroyed by the light of the sun, the controlling force of past actions is destroyed by this 'inner radiance of the path' and liberation is attained.

Now, this so-called 'second intermediate state' [occurring at that point when consciousness leaves the body] is one which suddenly appears to the 'mental body' [a.s.sumed by the deceased],35 while the consciousness [of the deceased] retains the same range of hearing as before. If the above oral teaching is given at this time, its purpose can therefore be accomplished. Since the bewildering appearances generated by past actions have not yet arisen, [the deceased] is able to direct his or her attention anywhere. Therefore, even though [the individual] may not have attained recognition of the inner radiance of the ground, he or she will be liberated by the recognition of the inner radiance [of the path], which is the second intermediate state.

INTRODUCTION TO THE INTERMEDIATE STATE OF REALITY.

If liberation is still not attained through the above [introductions], then the intermediate state of reality, also called 'the third intermediate state', will arise.36 It is during this third phase that the bewildering apparitions, [which are the products] of past actions, emerge. Therefore, it is extremely important to read aloud the following Great Introduction to the Intermediate State of Reality37 at this juncture. It is most powerful and beneficial.

At around this time, the bereaved relatives will be crying and expressing their grief. They will no longer be serving [the deceased's] share of food, they will have removed his or her clothes, and stripped down the bed, and so forth. Although [the deceased] can see them, they cannot see the deceased. Although the deceased can hear them calling out, they cannot hear the departed one calling back. So, [the deceased] may turn away in a state of despair.

At this time, three phenomena - sounds, lights and rays of light - will arise, and [the deceased] may faint with fear, terror or awe. Thus, during this period, the following Great Introduction to the Intermediate State of Reality should be given. Call the deceased by name and say the following words, with correct p.r.o.nunciation and clear diction: O, Child of Buddha Nature, listen very intently and without distraction. There are six kinds of intermediate state, namely: the intermediate state of living or natural existence, the intermediate state of dreams, the intermediate state of meditative stability or concentration, the intermediate state of the time of death, the intermediate state of reality, and the intermediate state of consequent rebirth.38 O, Child of Buddha Nature, [during and after death], you will experience three intermediate states: the intermediate state of the time of death, the intermediate state of reality and the intermediate state of rebirth. Of these three, it was the intermediate state of the time of death which you experienced until yesterday. Although the inner radiance of reality arose during that time, you did not recognise it. So now, [as a result], you have been compelled to wander here; and now you will experience the intermediate state of reality, followed by the intermediate state of rebirth. You must therefore recognise, without distraction, [the instruction and events] which I am now going to introduce to you.

O, Child of Buddha Nature, that which is called death has now arrived. You are leaving this world. But in this you are not alone. This happens to everyone. Do not be attached to this life! Do not cling to this life! Even if you remain attached and clinging, you do not have the power to stay - you will only continue to roam within the cycles of existence. Therefore, do not be attached and do not cling! Think of the Three Precious Jewels!

O, Child of Buddha Nature, however terrifying the appearances of the intermediate state of reality might be, do not forget the following words. Go forward remembering their meaning. The crucial point is that through them recognition may be attained.

Alas, now, as the intermediate state of reality arises before me, Renouncing the merest thought of awe, terror or fear, I will recognise all that arises to be awareness, manifesting naturally of itself.

Knowing such [sounds, lights and rays] to be visionary phenomena of the intermediate state, At this moment, having reached this critical point, I must not fear the a.s.sembly of Peaceful and Wrathful Deities, which manifest naturally!