The Tibetan Book Of The Dead Part 19

Go forward, reciting these words distinctly and be mindful of their meaning. Do not forget them! For it is essential to recognise, with certainty, that whatever terrifying experiences may arise, they are natural manifestations [of actual reality]. O, Child of Buddha Nature, when your mind and body separate, the pure [luminous] apparitions of reality itself, will arise: subtle and clear, radiant and dazzling, naturally bright and awesome, s.h.i.+mmering like a mirage on a plain in summer. Do not fear them! Do not be terrified! Do not be awed! They are the natural luminosities of your own actual reality. Therefore recognise them [as they are]!

From within these lights, the natural sound of reality will resound, clear and thunderous, reverberating like a thousand simultaneous peals of thunder. This is the natural sound of your own actual reality. So, do not be afraid! Do not be terrified! Do not be awed! The body that you now have is called a 'mental body', it is the product of [subtle] propensities and not a solid corporeal body of flesh and blood. Therefore, whatever sounds, lights or rays may arise, they cannot harm you. For you are beyond death now! It is enough that you simply recognise [the sounds and luminosities] to be manifestations of your own [actual reality]. Know that this is the intermediate state!

O, Child of Buddha Nature, if you do not now recognise [these phenomena] to be natural manifestations, whatever meditative practices you may have undertaken whilst in the human world, if you have not [previously] encountered this present instruction, you will fear the light, you will be awed by the sound and you will be terrified by the rays. If you do not now understand this essential point of the teaching, you will not recognise the sounds, the lights and the rays, and you will continue to roam within the cycles of existence.

O, Child of Buddha Nature, should you have moved on, [without recognition], after having been unconscious for [up to] three and a half days,39 you will awaken from unconsciousness and wonder, "What has happened to me?" So, recognise this to be the intermediate state! At this time, the aspects of the cycles of existence are reversed [into their own true nature] and all phenomena are arising as lights and buddha-bodies.40 [On the first day of the intermediate state of reality],41 all s.p.a.ce will arise as a blue light. At this time, from the central Buddha field called Pervasive Seminal Point,42 the transcendent lord Vairocana will dawn before you, his body white in colour, seated on a lion throne, holding in his [right] hand an eight-spoked wheel and embraced by his consort kadhtvvar. A blue luminosity, radiant and clear, bright and dazzling, [indicative of] the pristine cognition of reality's expanse, which is the natural purity of your aggregate of consciousness, [will emanate] from the heart of Vairocana and his consort, and it will s.h.i.+ne piercingly before you [at the level of your heart, with such brilliance] that your eyes cannot bear it. Together with this [luminosity], a dull white light, [indicative of the realm] of the G.o.ds, will also dawn directly before you [and touch your heart]. At this time, under the sway of negative past actions, you will [wish to] flee in fear and terror from the bright blue light, which is the pristine cognition of reality's expanse, and you will come to perceive the dull white light of the G.o.d [realms] with delight. At this moment, do not be awed by the blue luminosity, which is radiant and dazzling, clear and very bright. This is the supreme inner radiance [of pristine cognition]! Do not be terrified! This is the light ray of the Tathgata, which is called the pristine cognition of reality's expanse.43 Have confidence in it! Be drawn to it with longing devotion! Pray, with devotion, thinking: 'This is the light ray of the transcendent lord Vairocana's compa.s.sion. I take refuge in it.' For this, in reality, is the transcendent lord Vairocana and his consort come to escort you on the dangerous pathway of the intermediate state. This is the light ray of Vairocana's compa.s.sion! Therefore do not delight in the dull white light of the G.o.d [realms]! Do not be attached to it! Do not cling to it! This dull white light is the inviting path created by your own habitual tendencies for deep delusion, which you yourself have generated.44 If you become attached to it, you will roam within the G.o.d realms and be drawn into [the cycles of existence of] the six cla.s.ses of beings. [This dull light] is an obstruction blocking the path to liberation. Do not look at it! Be devoted to the bright blue light! Focus intently on the transcendent lord Vairocana and repeat after me the following aspirational prayer: O, as I roam in cyclic existence [driven] by deep-seated delusion, May the transcendent lord Vairocana draw me forward, Leading me on the path of radiant light, Which is the pristine cognition of reality's expanse.

May the supreme consort [ka]dhtvvar support me from behind, And, thus [encircled], may I be rescued From the fearsome pa.s.sageway of the intermediate state, And be escorted to the level of an utterly perfect buddha.

By making this aspirational prayer with fervent devotion, you will dissolve into rainbow light in the heart of Vairocana and his consort, and you will attain buddhahood, as the Buddha-body of Perfect Resource, in the central Buddha field of the Dense Array (Ghanavyha).

If, however, even after receiving this introduction, as the result of negative obscuration and aversion, [the deceased] are nonetheless overawed by the lights and rays, and turn away, and even if, after repeating the aspirational prayer, they remain bewildered, then, on the second day, Vajrasattva's a.s.sembly of deities will come to escort them, and, at that same time, the negative past actions which are conducive to a rebirth in the h.e.l.l [realms] will also emerge.

Again, calling the deceased by name, the introduction should be given with the following words: O, Child of Buddha Nature, listen without distraction. On the second day the purity of the entire element water will arise in the form of a white light. At that time, from the eastern Buddha field of Manifest Joy (Abhirati), the transcendent lord Aksobhya-Vajrasattva will dawn before you, his body blue in colour, holding in his [right] hand a five-p.r.o.nged vajra, seated on an elephant throne and embraced by his consort Buddhalocan. They are encircled by two male bodhisattvas, Ksitigarbha and Maitreya, and two female bodhisattvas, Lsy and Pusp, thus, six buddha-bodies will be s.h.i.+ning before you from within a s.p.a.ce of rainbow light.

A [brilliant] white light, [indicative of] the mirror-like pristine cognition, which is the natural purity of the aggregate of form, white and dazzling, radiant and clear [will emanate] from the heart of Vajrasattva and his consort and it will s.h.i.+ne piercingly before you [at the level of your heart, with such brilliance] that your eyes cannot bear it. Together with this light of pristine cognition, a dull smoky light, [indicative of] the h.e.l.l [realms], will also dawn before you [and touch your heart]. At that time, under the sway of aversion, you will [wish to] turn away in fear and terror from the bright white light and come to perceive the dull smoky light of the h.e.l.l [realms] with delight. At that moment, you should fearlessly recognise the white light, white and dazzling, radiant and clear, to be pristine cognition. Have confidence in it! Be drawn to it with longing devotion! Pray with devotion, thinking: 'This is the light ray of the transcendent lord Vajrasattva's compa.s.sion. I take refuge in it.' This, in reality, is Vajrasattva and his consort come to escort you on the dangerous pathway of the intermediate state. This is the light-ray hook of Vajrasattva's compa.s.sion! Be devoted to it! Do not delight in the dull smoky light of the h.e.l.l [realms]! This [dull light] is the inviting path of the negative obscurations created by your own deep aversion, which you yourself have generated. If you become attached to it, you will fall into the realms of h.e.l.l, sinking into a swamp of unbearable suffering, from which there will be no [immediate] opportunity for escape. [This dull light] is an obstacle blocking the path to liberation. Do not look at it! Abandon your aversion! Do not be attached to it! Do not cling to it! Be devoted to the white light, radiant and dazzling! Focus intently on the transcendent lord Vajrasattva and recite the following aspirational prayer: O, as I roam in cyclic existence [driven] by deep-seated aversion, May the transcendent lord Vajrasattva draw me forward, Leading me on the path of radiant light, Which is the mirror-like pristine cognition.

May the supreme consort Buddhalocan support me from behind, And, thus [encircled], may I be rescued From the fearsome pa.s.sageway of the intermediate state, And be escorted to the level of an utterly perfect buddha.

By making this aspirational prayer with fervent devotion, [you] will dissolve into rainbow light in the heart of the transcendent lord Vajrasattva, and you will attain buddhahood, as the Buddha-body of Perfect Resource, in the eastern Buddha field of Manifest Joy (Abhirati).

Yet, even after being introduced in this way, there are some individuals who will turn away in fear from the light-ray hook of compa.s.sion, being gripped by pride and powerful negative obscuration. 45 So it is that, on the third day, the transcendent lord Ratnasambhava's a.s.sembly of deities will come to escort [the deceased] and simultaneously the light path indicative of the human realm will emerge.

Again, calling the deceased by name, the introduction should be given with the following words: O, Child of Buddha Nature, listen without distraction. On the third day, the purity of the entire element earth will arise in the form of a yellow light. At this time, from the yellow southern Buddha field of the Glorious (rmat), the transcendent lord Ratnasambhava will dawn before you, his body yellow in colour, holding in his [right] hand a jewel, seated on a horse throne and embraced by his supreme consort Mmak. They are encircled by two male bodhisattvas, kagarbha and Samantabhadra, and two female bodhisattvas, Mly and Dhp, thus, six buddha-bodies will be s.h.i.+ning before you from within a s.p.a.ce of rainbow light.

A yellow light [indicative of] the pristine cognition of sameness, which is the natural purity of the aggregate of feeling, yellow and dazzling, adorned by greater and lesser seminal points [of light], radiant, clear and unbearable to the eyes, [will emanate] from the heart of Ratnasambhava and his consort and will s.h.i.+ne piercingly before you at the level of your heart [with such brilliance] that your eyes cannot bear it. Together with the light of pristine cognition, a dull blue light, [indicative of] the human realm, will also dawn before you and touch your heart. At that time, under the sway of pride, you will [wish to] turn away in fear and terror from the bright yellow light and you will come to delight in the dull blue light of the human realm and feel attachment towards it. At that moment, abandon your fear of the yellow light, and recognise it as pristine cognition, yellow and dazzling, radiant and clear! Let your awareness relax and abide directly within it, in a state of non-activity.46 Again and again, have confidence in it! Be drawn to it with longing devotion! If you recognise it as the natural luminosity of your own awareness, even though you may feel no devotion towards it and have not recited the aspirational prayer, all the buddha-bodies and light rays will dissolve inseparably into you and you will attain buddhahood. If you are unable to recognise this [radiance] as being the natural luminosity of your own awareness, then pray with devotion, thinking: 'This is the light ray of the transcendent lord Ratnasambhava's compa.s.sion. I take refuge in it.' This, in reality, is the transcendent lord Ratnasambhava come to escort you on the fearsome dangerous pathway of the intermediate state. This is the light-ray hook of Ratnasambhava's compa.s.sion! Be devoted to it! Do not delight in the dull blue light of the human realm. This [dull light] is the inviting path created by your own habitual tendencies for deep-seated pride, which you yourself have generated. If you become attached to it, you will tumble down into the human realm, you will experience the sufferings of birth, old age, sickness and death, and there will be no [immediate] opportunity to escape from the swamp of cyclic existence. This [dull light] is an obstacle blocking the path to liberation! Do not look at it! Abandon pride! Abandon your habitual tendencies! Do not be attached to the dull blue light! Do not cling to it! Be devoted to the yellow light, golden and dazzling. Focus intently and single-mindedly on the transcendent lord Ratnasambhava and recite the following aspirational prayer: O, as I roam in cyclic existence [driven] by deep-seated pride, May the transcendent lord Ratnasambhava draw me forward, Leading me on the path of radiant light, Which is the pristine cognition of sameness.

May the supreme consort Mmak support me from behind, And, thus [encircled], may I be rescued From the fearsome pa.s.sageway of the intermediate state, And be escorted to the level of an utterly perfect buddha.

By making this aspirational prayer with fervent devotion, you will dissolve into rainbow light in the heart of the transcendent lord Ratnasambhava, and you will attain buddhahood, as the Buddha-body of Perfect Resource, in the southern Buddha field of the Glorious (rmat).

There is no doubt that if [the deceased] are receptive to this introduction, they will attain liberation, however weak their [individual] ability may be. Yet, even after being given this introduction many times, there are some whose positive opportunities have been exhausted by, for example, their great negativity or through not having maintained their commitments and so forth, who, even now, will not have accepted this introduction. These individuals will have turned away in fear of both the sounds and the luminosities and become agitated by desire and negative obscuration. So it is that, on the fourth day, the transcendent lord Amitbha's a.s.sembly of deities will come to escort them and, at that same time, the light path [indicative of the realm] of the anguished spirits, which is generated by desire and miserliness, will emerge.

Again, calling the deceased by name, the introduction should be given with the following words: O, Child of Buddha Nature, listen without distraction. On the fourth day, the purity of the element fire will arise in the form of a red light. At that time, from the red western Buddha field of the Blissful (Sukhvat), the transcendent lord Amitbha will dawn before you, his body red in colour, holding in his [right] hand a lotus flower, seated on a peac.o.c.k throne and embraced by the supreme consort Pndaravsin. They are encircled by two male bodhisattvas, Avalokitevara and Manjur, and two female bodhisattvas, Gt and lok, thus, six buddha-bodies will be s.h.i.+ning before you from within a s.p.a.ce of rainbow light.

A red light [indicative of] the pristine cognition of discernment, which is the natural purity of the aggregate of perceptions, red and dazzling, adorned by greater and lesser seminal points, radiant and clear, bright and dazzling, [will emanate] from the heart of Amitbha and his consort and will s.h.i.+ne piercingly before you at the level of your heart [with such brilliance] that your eyes cannot bear it. Do not be afraid! Together with the light of pristine cognition, a dull yellow light, [indicative of the realm] of anguished spirits, will also dawn before you [and touch your heart]. Do not delight [in the dull yellow light]! Do not become attached to it and do not cling to it! At this time, under the sway of deep desire, you will [wish to] turn away in terror from the bright red light and you will come to delight in the dull yellow light of the anguished spirits and feel attachment towards it. At this moment, abandon your fear, and recognise the red light, bright and dazzling, radiant and clear, to be pristine cognition. Let your awareness relax and abide directly within it, resting in a state of non-activity. Have confidence in the radiant, red luminosity! Be drawn to it with longing devotion. If you recognise this radiance as the natural luminosity of your own awareness, even though you may feel no devotion towards it and have not recited the aspirational prayer, all the buddha-bodies and light rays will dissolve inseparably [into you] and you will attain buddhahood. If you are not able to recognise [the radiance] in this way, then pray with devotion, thinking: 'This is the light ray of the transcendent lord Amitbha's compa.s.sion. I take refuge in it.' This truly is the light-ray hook of the transcendent lord Amitbha's compa.s.sion! Be devoted to it! Do not turn away! Should you turn away, the luminosity will accompany you inseparably. Do not be afraid! Do not be attached to the dull yellow light of the anguished spirits! This is the inviting path created by your own habitual tendencies for deep-seated desire, which you yourself have generated. If you become attached to this [dull light], you will fall down into the realm of the anguished spirits and you will experience unbearable sufferings of hunger and thirst. This [dull light] is an obstacle blocking the path to liberation! Do not be attached to it! Abandon your attachment! Do not cling to it! Be devoted to the red light, which is radiant and dazzling, and focus intently and single-mindedly on the transcendent lord Amitbha and his consort, and recite the following aspirational prayer: O, as I roam in cyclic existence [driven] by deep-seated desire, May the transcendent lord Amitbha draw me forward, Leading me on the path of radiant light, Which is the pristine cognition of discernment.

May the supreme consort Pndaravsin support me from behind, And, thus [encircled], may I be rescued From the fearsome pa.s.sageway of the intermediate state, And be escorted to the level of an utterly perfect buddha.

By making this aspirational prayer with fervent devotion, you will dissolve into rainbow light in the heart of the transcendent lord Amitbha and his consort, and you will attain buddhahood, as the Buddha-body of Perfect Resource, in the western Buddha field of the Blissful (Sukhvat).

Although it is impossible not to be liberated by [the successful recognition of] this [introduction], there are nonetheless those who will be unable to give up their propensities due to habituation over long periods of time, even after receiving such an introduction. Under the sway of envy and negative past actions, they will become fearful and overawed by the sounds and luminosities. Failing to be caught by the light-ray hook of compa.s.sion, they roam downwards into the fifth day. So it is that, on the fifth day, the transcendent lord Amoghasiddhi's a.s.sembly of deities, resplendent with the light rays of compa.s.sion, will come to escort them and, at the same time, the light path indicative of [the realm of] the antiG.o.ds, which is generated by the dissonant mental state of envy, will emerge invitingly.

Again, calling the deceased by name, the introduction should now be given with the following words: O, Child of Buddha Nature, listen without distraction. On the fifth day, the purity of the entire wind element will arise in the form of a green light. At that time, from the green northern Buddha field [called] Matrix of Enlightened Activities (Karmaprasiddhi), the transcendent lord Buddha Amoghasiddhi with his retinue will dawn before you, his body green in colour, holding in his [right] hand a crossed-vajra, seated on a cvacvaka bird throne and embraced by the supreme consort Samayatr. These two are encircled by two male bodhisattvas, Vajrapni and Nivranaviskhambhin, and two female bodhisattvas, Gandh and Nart. Thus, six buddha-bodies will be s.h.i.+ning [before you] from within a s.p.a.ce of rainbow light.

A green light [indicative of] the pristine cognition of accomplishment, which is the natural purity of the aggregate of motivational tendencies, green and dazzling, radiant and clear, bright and awesome, adorned by greater and lesser seminal points, [will emanate] from the heart of Amoghasiddhi and his consort and it will s.h.i.+ne piercingly before you at the level of your heart, [with such brilliance] that your eyes cannot bear it. Do not be afraid! This is the natural expressive power of your own awareness! Rest in a state of great equanimity, transcending activity, free from [the dichotomies of] attachment and aversion, based on [your feelings of] nearness and distance. Together with the light of pristine cognition, a dull red light, [indicative of the realm] of the antiG.o.ds and formed by envy, will also dawn before you [and touch your heart]. Cultivate an equanimity toward this [dull light] which is free from attachment or aversion! Even if your mental capacity is diminished, at least do not delight in it. At this time, under the sway of deep envy, you will [wish to] turn away in terror from the bright and dazzling green luminosity and you will come to feel delight and attachment towards the dull red light of the antiG.o.ds. At this moment, abandon your fear, and recognise the green luminosity, bright and dazzling, radiant and clear, to be pristine cognition. Let your awareness relax and abide directly within it, resting in a state of non-activity. Pray with devotion, thinking: 'This is the light ray of the transcendent lord Amoghasiddhi's compa.s.sion. I take refuge in it.' This, in reality, is the light-ray hook of the transcendent lord Amoghasiddhi's compa.s.sion, which is known as the pristine cognition of accomplishment. Be devoted to it! Do not turn away! Even if you do turn away, the luminosity will accompany you inseparably. So, do not be afraid! Do not be attached to the dull red light of the antiG.o.ds. This is the inviting path of your past actions, which you yourself have engaged in, whilst motivated by deep envy. If you become attached to this dull light, you will fall into the realms of the antiG.o.ds and experience the unbearable sufferings of [unrelenting] conflict and quarrelling. This [dull light] is an obstacle blocking the path to liberation! Do not be attached to it! Give up your yearning! Do not cling to it! Be devoted to the green light, which is radiant and dazzling, and focus intently and single-mindedly on the transcendent lord Amoghasiddhi and his consort, and recite the following aspirational prayer: O, as I roam in cyclic existence [driven] by deep-seated envy, May the transcendent lord Amoghasiddhi draw me forward, Leading me on the path of radiant light, Which is the pristine cognition of accomplishment.

May the supreme consort Samayatr support me from behind, And, thus [encircled], may I be rescued From the fearsome pa.s.sageway of the intermediate state, And be escorted to the level of an utterly perfect buddha.

By making this aspirational prayer with fervent devotion, you will dissolve into rainbow light in the heart of the transcendent lord Amoghasiddhi and his consort, and you will attain buddhahood, as the Buddha-body of Perfect Resource, in the northern Buddha field [called] 'Matrix of Enlightened Activities' (Karmaprasiddhi).

By giving this introduction repeatedly in this way, however weak the [positive] residue of [a deceased individual's] past actions might be, he or she will [have the opportunity to] attain recognition at one point or another. As recognition occurs at any point, it will be impossible for liberation not to be achieved.

However, owing to a long a.s.sociation with myriad habitual tendencies and an unfamiliarity with pure vision and pristine cognition, even after being introduced repeatedly in this way, there are some who are nevertheless led backwards by negative propensities, despite this setting face to face having been given. Failing to be gripped by the light-ray hook of compa.s.sion, they will be overcome by awe and terror [upon the arising] of the lights and rays, and continue to wander downwards.

Thereupon, on the sixth day, the male and female deities of the five enlightened families, together with their retinues, will arise simultaneously, and at that very moment, the six [dull] lights, [indicative] of the six cla.s.ses of living beings, will also arise simultaneously.

Therefore, calling the deceased by name, the introduction should be given with the following words: O, Child of Buddha Nature, listen without distraction. Until yesterday the visions of the five individual enlightened families arose before you. Despite this, even though the [former] introduction was given, you experienced awe and terror; a response generated by your habitual tendencies. Consequently, you have remained in your present state, until now. If you had previously recognised [one of] the natural luminosities of the pristine cognitions of the five enlightened families as being a natural manifestation [of actual reality], you would have dissolved into rainbow light [at the heart] of [one of] these buddha-bodies of the five respective enlightened families, and attained buddhahood, in the Buddha-body of Perfect Resource. Yet, since you have been unable to recognise these [experiences] as being natural manifestations, you have wandered here. Therefore, listen now, without distraction. The vision of the entire [peaceful a.s.sembly] of the five enlightened families, together with that which is called: 'the vision of the four pristine cognitions combined',47 will now come to invite you. Recognise this!

O, Child of Buddha Nature, [at this time] the four coloured lights, which are the pure forms of the four elements, will dawn before you; and, simultaneously, the buddha Vairocana and his consort will arise, as before, from the central Buddha field of the Pervasive Seminal Point [i.e. Akanistha-Ghanavyha]. [At that same moment], the buddha Vajrasattva and his consort, surrounded by their retinue, will arise from the eastern Buddha field of Manifest Joy (Abhirati). The buddha Ratnasambhava and his consort, together with their retinue, will arise from the southern Buddha field of the Glorious (rmat). The buddha Amitbha and his consort, together with their retinue, will arise from the western Buddha field of the Blissful (Sukhvat), and the buddha Amoghasiddhi and his consort, together with their retinue, will now arise before you from the northern Buddha field [called] Matrix of Enlightened Activities [i.e. Karmaprasiddhi], [all arising together] out of a s.p.a.ce of rainbow light.

O, Child of Buddha Nature, encircling these male and female deities of the five enlightened families, the male gatekeepers, [Trailokya]vijaya, Yamntaka, Hayagrvarja and Amrtakundalin, will also arise, together with the female gatekeepers, Aku, P, Sphot and Ghant. In addition, the six [emanational] sages who are transcendent lords, will also appear before you: Indraakra who is the sage of the G.o.ds, Vemacitra who is the sage of the antiG.o.ds, kyamuni who is the sage of humans, Sthirasimha who is the sage of the animals, Jvlamukha who is the sage of the anguished spirits, and Dharmarja who is the sage of the h.e.l.l beings. [Accompanying the above array], Samantabhadra and Samantabhadr will also arise before you, [in the form called] Samantabhadra and Consort in Union, [the coalescence] which is the progenitor of all the buddhas.

These, the forty-two a.s.sembled deities of the Buddha-body of Perfect Resource, will emanate from within your heart and then appear before you. Recognise them! For they have arisen from within your own pure vision! O, Child of Buddha Nature, these buddha fields do not exist extraneously. They are the five aspects of your own heart; its four directions and centre. Emanating now from within your own heart, they have arisen before you. These buddha-bodies have not arisen extraneously. They have spontaneously arisen, atemporally, from the natural expressive power of your own awareness. Therefore recognise them as they are!

O, Child of Buddha Nature, these buddha-bodies [that you see before you] are neither large nor small, but perfectly proportioned, and they are [all adorned] with their respective ornaments, [costumes], colours, postures, thrones and hand-gestures. The array is made up of [central] couples [of male and female deities], forming five distinct cl.u.s.ters, and each cl.u.s.ter of five is encircled by an aura of five-coloured lights. All the male bodhisattvas of the [five] enlightened families who accompany the male [buddhas], all the female bodhisattvas of the [five] enlightened families who accompany the female [buddhas], and the entire mandala will arise [before you], perfectly and simultaneously. So recognise them! They are your own meditational deities!

O, Child of Buddha Nature, from the hearts of the male and female buddhas of the five enlightened families, the light rays of the 'four pristine cognitions combined', very fine and clear, like a spider's web, will dawn before your heart, [like the] entwined light rays of the sun.

First, a sheet of radiant white48 light rays, bright and awesome, [indicative of] the pristine cognition of reality's expanse, will emanate from the heart of Vairocana, and touch your heart. Above49 this sheet of light, a white seminal point resembling a mirror facing downwards will arise, emanating light rays, extremely radiant, bright and dazzling, adorned with five distinct seminal points of like nature, each of which in turn will be adorned by greater and lesser seminal points, [forming an array] with no centre or horizon.

[Second], a sheet of radiant blue light, [indicative of] the mirror-like pristine cognition, [will emanate] from the heart of Vajrasattva. Above this, like a turquoise bowl facing downwards, a radiant blue seminal point will arise, [also] adorned by [an array of] greater and lesser seminal points.

[Third], a sheet of radiant yellow light, [indicative of] the pristine cognition of sameness, [will emanate] from the heart of Ratnasambhava. Above this, like a gold cup facing downwards, a radiant yellow seminal point will arise, [also] adorned by [an array of] greater and lesser seminal points.

[Fourth], a sheet of radiant red light, [indicative of] the pristine cognition of discernment, [will emanate] from the heart of Amitbha. Above this, like a coral bowl facing downwards, a radiant red seminal point will arise, extremely luminous and dazzling, [resplendent] with the luminosity of pristine cognition. It too will be adorned with five distinct seminal points of like nature, each of which in turn will also be adorned by greater and lesser seminal points, [forming an array] with no centre or horizon. All of these [lights and seminal points] will indeed arise, and touch your heart.

O, Child of Buddha Nature, these [radiances] are arising out of the natural expressive power of your own awareness. They have not come from anywhere else. Therefore, do not be attached to them! Do not be a fraid of them! Relax and rest in a non-conceptual state.50 [Abiding] in this state, all the buddha-bodies and light rays will merge into you, and buddhahood will then be attained.

O, Child of Buddha Nature, [during the above series] the green light [indicative] of the pristine cognition of accomplishment will not arise. The reason for this is that the natural expressive power of pristine cognition, which is your own intrinsic awareness, is not yet perfected.51 O, Child of Buddha Nature, this [array of luminosities that you are now experiencing] is called: 'the vision of the four pristine cognitions combined'. It is [also] known as the 'hollow pa.s.sageway of Vajrasattva'.52 At this time, therefore, you should recall the oral instructions, which your spiritual teacher formerly introduced to you. If you [successfully] recall this [former] introduction, you will have confidence in the visions that have already arisen, and you will recognise them, just as there is instant recognition at the meeting of a mother and her son, or just as one instantly recognises an old acquaintance the moment one sees them. Cutting through any doubt, you will recognise [these radiances] to be natural manifestations [of actual reality]. Achieving confidence, in this way, in the unchanging path of pure reality, and sustaining a continuous meditative stability,53 you will dissolve into the buddha-body of great spontaneously present awareness54 and irreversibly attain buddhahood in the Buddha-body of Perfect Resource.

O, Child of Buddha Nature, together with the radiances of pristine cognition, the six [dull] lights [indicative] of the six cla.s.ses [of beings] who are obscured by impure and bewildering perception, will also arise simultaneously. That is to say, the dull white light of the G.o.ds, the dull red light of the antiG.o.ds, the dull blue light of the humans, the dull green light of the animals, the dull yellow light of the anguished spirits, and the dull smoky light of the inhabitants of the h.e.l.ls will arise alongside the radiances of pure pristine cognition. At that moment, do not seize upon, or become attached to, any [of these lights]! Relax and abide in a non-referential state. For if you are fearful of the pure radiances of pristine cognition and become attached to the impure lights of cyclic existence with its six cla.s.ses [of beings], you will a.s.sume a body amongst [one of] these six realms, and you will be debilitated; for there will be no [immediate] opportunity for escape from cyclic existence, this vast ocean of suffering.

O, Child of Buddha Nature, if you are one who has not been introduced to the oral instructions of a spiritual teacher, you will be frightened and overwhelmed by these buddha-bodies and the radiances of pure pristine cognition, just described, and you will feel attachment towards the [dull] lights of impure cyclic existence. Do not do this! Be devoted to the bright and dazzling radiances of pure pristine cognition. Be full of devotion and think: 'The light rays of pristine cognition, which are the compa.s.sion of Those Gone to Bliss, the transcendent lords of the five enlightened families, have come to seize me with compa.s.sion. I take refuge in them.' Do not be attached to the bewildering lights of the six cla.s.ses [of beings]. Do not cling to them! Focus one-pointedly on the male and female buddhas of the five enlightened families and recite the following aspirational prayer: O, as I roam in cyclic existence [driven] by the five virulent poisons, May the transcendent conquerors, [the male buddhas] of the five enlightened families, draw me forward, Leading me on the path of radiant light, Which is the four pristine cognitions combined.

May the five supreme female buddhas, [the purity of] the expanse, support me from behind, And, thus [encircled], may I be rescued From the light paths of the six impure cla.s.ses [of beings]!

Released from the fearsome pa.s.sageway of the intermediate state, May I be escorted to the five utterly supreme and pure buddha fields.

By making this aspirational prayer, [the superior adept] will recognise [the radiances of pristine cognition] to be natural manifestations [of actual reality] and thereby, upon dissolving indivisibly with them, buddhahood will be attained. Those of average ability will achieve recognition on the basis of fervent devotion and thereby attain liberation, and even all [those of inferior ability] can, through the power of pure aspiration, close the womb entrances through which the six cla.s.ses [of beings are born]. Thus, if the nature of 'the four pristine cognitions combined' is realised, [all of the above individuals] can attain buddhahood through 'the hollow pa.s.sageway of Vajrasattva'. As a result of being introduced in such a clear and detailed way, the majority will attain recognition and many [individuals] will achieve liberation.

However, those most lowly individuals in the human world who totally lack the propensities for spiritual practice, and those who have broken their commitments and so forth, will continue to be bewildered, as a result of their [negative] past actions. Despite being introduced, they will continue to roam downwards, failing to achieve recognition.

So it is, that on the seventh day, the divine a.s.sembly of the Awareness Holders will arise from the pure realm of the sky-farers and come to escort [the deceased], as will, simultaneously, the light path to the animal realm, formed of the dissonant mental state, delusion.55 At this time, calling the deceased by name, the introduction should be given with the following words: O, Child of Buddha Nature, listen without distraction. On the seventh day, a five-faceted multicoloured light, [which is indicative of] the purity of your habitual tendencies in the expanse [of reality], will arise before you. Simultaneously, the divine a.s.sembly of the awareness holders, arising from the pure realm of the sky-farers, will come forward to escort you.

In the centre of [this mandala], suffused by rainbows and light, the unsurpa.s.sed [Vidydhara] known as the 'awareness holder of maturation', Padmanartevara, will instantaneously arise, his body resplendent with the radiance of the five lights, embraced by his consort, a red dkin, [who is dancing] with a blood-filled skull and a curved knife, raised in the gesture of pointing to the sky.

From the east of the mandala, [the Vidydhara] known as the 'awareness holder who abides on the levels' will instantaneously arise, his body white in colour, his face radiant and smiling. He is embraced by his consort, a white dkin, who is dancing with a blood-filled skull and a curved knife, raised in the gesture of pointing to the sky.

From the south of the mandala, [the Vidydhara] known as the 'awareness holder with power over the lifespan' will instantaneously arise, his body yellow in colour and adorned by the exquisite [eighty] minor marks. He is embraced by his consort, a yellow dkin, who is dancing with a blood-filled skull and a curved knife, raised in the gesture of pointing to the sky.

From the west of the mandala, [the Vidydhara] known as the 'awareness holder of the great seal' will instantaneously arise, his body red in colour, his face radiant and smiling. He is embraced by his consort, a red dkin, who is dancing with a blood-filled skull and a curved knife, raised in the gesture of pointing to the sky.

From the north of the mandala, [the Vidydhara] known as the 'awareness holder of spontaneous presence' will instantaneously arise, his body green in colour, his face both wrathful and smiling. He is embraced by his consort, a green dkin, who is dancing with a blood-filled skull and a curved knife, raised in the gesture of pointing to the sky.

Encircling these awareness holders, there will be inestimable crowds of dkins: the dkins of the eight charnel grounds, dkins of the four enlightened families, dkins of the three abodes, dkins of the ten directions, dkins of the twenty-four power-places, spiritual heroes and heroines, faithful retainers,56 and protectors of the [sacred] teachings - all wearing the six kinds of bone ornaments, playing drums, thigh-bone trumpets, and skull drums and [waving] banners made of the hide of 'ritually liberated' beings, canopies and streamers of human hide, [the entire display pervaded by] an incense cloud of burning human flesh, reverberating with the sound of countless and diverse musical instruments, the sound permeating all world systems, causing them to vibrate, tremble and quake. The crescendo will reverberate as if to split your head. Performing their diverse dances, this [array] will come to escort those who have kept their commitments and to bring to account those who have allowed their commitments to degenerate.

O, Child of Buddha Nature, a five-coloured light, which is [indicative of] the purity of your habitual tendencies in the expanse [of reality] and of coemergent pristine cognition, composed of coloured threads [of light] twisted together, pulsing, s.h.i.+mmering, translucent, radiant, clear, bright and awesome, [will emanate] from the hearts of the five princ.i.p.al awareness holders and will s.h.i.+ne piercingly before you, at the level of your heart [with such brilliance] that your eyes cannot bear it. At that moment, a dull green light, [indicative of] the realms of the animals, will arise simultaneously with the light of pristine cognition [and touch your heart]. At this time, bewildered and confused by your past habitual tendencies, you will be frightened by the five-coloured light, and wish to turn away. Instantly, you will be attracted to the dull light of the animal realms, so therefore, do not be frightened now by the bright and flas.h.i.+ng five-coloured light! Do not be terrified! Recognise this [radiance] to be pristine cognition! Within the [five-coloured] light, all the natural sounds of the sacred teachings will resound like a thousand simultaneous peals of thunder. They will resound like a [violent] echo, an overwhelming reverberation, a tumultuous crescendo, a cacophony of war cries, and [pound with the roar of] wrathful mantras of terrifying ferocity. Do not be afraid! Do not turn away! Recognise these sounds and luminosities to be the naturally expressive power of your own awareness, manifesting naturally. Do not be attracted to the dull green light of the animals. Do not cling to it! If you become attached to it, you will fall into the obscured realms of the animals and be enveloped by the limitless sufferings of obfuscation, dumbness and servility, from which there will be no [immediate] opportunity for release. So do not be attached to that [dull green light]! Be devoted to the five-coloured light that is radiant and dazzling! Focus intently and one-pointedly on the divine a.s.sembly of the awareness holders, the transcendent lords and spiritual teachers, thinking: 'As you, the Awareness Holders together with your [attending] heroes and dkins have come forward to escort me to the pure realm of the sky-farers, I implore you, pity sentient beings such as myself who have failed to ama.s.s the acc.u.mulations [of merit and pristine cognition], and pity those such as I, who have not been rescued until now, even though we have been embraced by the compa.s.sion of all the a.s.sembled deities of the five enlightened families, Those Gone to Bliss, throughout the three times! Today may you, the divine a.s.sembly of awareness holders, not allow me to descend any further than this. Grasp me with the hook of your compa.s.sion, and lead me immediately to the pure realm of the sky-farers.' Focusing intently and one-pointedly on the divine [mandala of] awareness holders, recite the following aspirational prayer: O, as I roam in cyclic existence [driven] by deep-seated habitual tendencies, May the divine a.s.sembly of awareness holders attend to me And lead me on the path, with great love.

May the a.s.sembly of spiritual heroes and awareness holders draw me forward, Leading me on the path of radiant light, Which is [the luminance of] coemergent pristine cognition.

May the supreme consorts, the hosts of dkins, support me from behind, And, thus [encircled], may I be rescued From the fearsome pa.s.sageway of the intermediate state, And be escorted to the [sacred] pure realm of the sky-farers.

By making this aspirational prayer with fervent devotion, you will dissolve into rainbow light, in the heart of the divine a.s.sembly of the awareness holders, and thereafter, undoubtedly, be born into the pure-realm of the sky-farers.

All types of spiritual friend can attain recognition at this stage, and [thus] they will attain liberation. There is no doubt that even those with negative propensities can attain liberation at this point.

This concludes the first part of the Great Liberation by Hearing, the introduction to inner radiance in the intermediate state of the time of death and the introduction to the peaceful deities of the intermediate state of reality.

ITI! SAMAYA! rgya rgya rgya!

PART TWO.

An Elucidation of the Appearance of the Wrathful Deities in the Intermediate State of Reality

Herein is contained An Elucidation of the Arising of the Intermediate State of the Wrathful Deities.1

INTRODUCTION.

Now, the way in which the intermediate state of the wrathful deities arises should be presented. In the previous intermediate state of the peaceful deities there were seven successive [critical or] dangerous pathways. By receiving introduction to these sequentially, even though one might not have attained recognition at one [critical pathway], one should have attained recognition at another. Those who have achieved liberation [in this way] are countless.

Yet, although many have been liberated through such [introductions to the nature of reality], sentient beings are numerous. Evil past actions are very potent. Negative obscurations are dense. Habitual tendencies are long lasting. The cycle of ignorance and bewilderment is inexhaustible and undiminis.h.i.+ng. Despite having received introduction in such detail, there are still a large number who roam downwards, not having achieved liberation.

Now, after the invitation of the a.s.sembly of the peaceful deities, and the divine a.s.sembly of the awareness holders and dkins, has pa.s.sed, the blazing a.s.sembly of the fifty-eight wrathful blood-drinking deities, who are a natural transformation of the above a.s.sembly of peaceful deities, will arise. These deities will be very dissimilar [in appearance] to the peaceful deities. This is the intermediate state of the wrathful deities and, [consequently, as the deceased will be] overpowered by fear, terror or awe, recognition also becomes more difficult. Uncontrollably, awareness continually faints. But, nevertheless, if there is even the slightest recognition, liberation is easy. Should you ask why this is so - it is because once the awesome, terrifying and fearful appearances arise, the awareness does not have the luxury of distraction. The awareness is one-pointedly concentrated.

If, at this stage, oral instructions such as those which follow [have not been previously introduced, or] are not now introduced, even though one's studies may have been ocean-like, they will be of no benefit here. Even the preceptors [of monasteries] who uphold the monastic disciplines and great teachers of dialectics [who have not been previously introduced] will be bewildered on this occasion, and fail to attain recognition. Consequently, they will continue to roam in cyclic existence. This is even more so for ordinary persons: fleeing in awe, terror and fear, they will fall into the abyss of lower existences and suffer miserably. However, even the most inferior of yogins who has practised the way of secret mantra, will immediately, upon seeing the a.s.sembled blood-drinking deities, recognise them to be meditational deities, as if meeting old acquaintances. Trusting in them, the yogin will dissolve indivisibly [into the meditational deities] and attain buddhahood.

The crucial point is indeed that those in this world who have, [prior to death], meditated on the formal description of these blood-drinking buddha-bodies, and also made offerings and praises to them, or, at the very least, have simply seen their painted and sculpted images, may recognise the forms that arise here and attain liberation.

Moreover, when those preceptors who uphold the monastic disciplines and the teachers of dialectics [who have not been introduced] die, however great their perseverance was in religious conduct or however learned they were in their exegetical doctrines within the human world, no [auspicious] signs, such as major or minor bone relics or rainbow light, will appear.2 Since they did not take the way of secret mantra to heart while they were alive, but instead deprecated the secret mantra, and failed to become acquainted [in life] with the a.s.sembled deities of the way of secret mantra, they will not recognise the [luminosities and deities] when they arise in the intermediate state. Suddenly seeing something they had not previously seen, they will develop an att.i.tude of aversion and become hostile. Consequently they will proceed into lower existences. This [lack of familiarity and the arousal of aversion] is the reason why [auspicious] signs, such as major or minor bone relics, and rainbow light, do not occur in the case of those upholders of monastic discipline and dialectical philosophers, however excellent they may have been, who have not taken to heart and experientially cultivated the way of secret mantra.

On the other hand, pract.i.tioners of the way of secret mantra, even if they are the lowest of the low, however coa.r.s.ely [they behaved] in the world, or however unrefined and uncultured they were, and however unseemly and inelegant their conduct, even if they have not been able to experientially cultivate the way of secret mantra successfully, will attain liberation in this instance, simply because they have not embraced a mistaken view, and are without doubt, and are devoted to the secret mantra. Even if such an individual's conduct in the human world was inelegant, at least one [auspicious] indication, such as major and minor relics, images or rainbow light, will occur at the moment of death. This is because the way of secret mantra carries an extremely great blessing.

Yogins of the way of secret mantra who are above average capacity, who have experientially cultivated the meditations of both the generation and perfection stages and [practised] the recitation of the heart-mantras, and so on, do not need to roam downwards this far into the intermediate state of reality. As soon as respiration ceases, they will certainly be invited to the pure realm of the sky-farers by the awareness holders, heroes and dkins. As an indication of this, [one or more of] the following signs will occur: the sky will become cloudless; [the body] will merge into rainbows and lights; a shower of flowers will fall; there will be the fragrance of perfume [in the air] and the sound of music in the sky; while rays of light, major and minor relics, images, rainbow lights, and so forth will appear [in the funeral pyre].3 So it is that, for the upholders of the monastic disciplines and teachers [of dialectics who have not been previously introduced], and for pract.i.tioners of the way of secret mantra whose commitments have degenerated, and for all ordinary persons, this Great Liberation by Hearing is indispensable.

Those serious meditators who have meditated on [the practices of] the Great Perfection and the Great Seal will recognise the inner radiance that dawns during the intermediate state of the time of death and will attain the Buddha-body of Reality. For these meditators there is absolutely no need to read this Liberation by Hearing.

[In summary], if individuals recognise the inner radiance during the intermediate state of the time of death, they will attain the Buddha-body of Reality. If they achieve recognition during this intermediate state of reality, when the visions of the Peaceful and Wrathful Deities arise, they will attain the Buddha-body of Perfect Resource. If they achieve recognition during the intermediate state of rebirth, they will attain the Buddha-body of Emanation. Alternatively, at the very least, [individuals who have heard this teaching] will be born into the higher existences, where, based on the residual potency of their past actions, they will again meet with, and be able to practise, this [sacred] teaching in the next life.

Since [this sacred teaching is based on recognition in the intermediate states] this Great Liberation by Hearing is the teaching whereby buddhahood can be attained without meditation. It is the teaching whereby liberation can be attained just by its being heard, it is the teaching whereby those that are the most negative are led onto the secret path,4 it is the teaching whereby essential points [of discrimination] are instantly grasped, and it is the profound teaching whereby perfect buddhahood is instantaneously attained. Thus, it is impossible for those sentient beings who have been engaged by this teaching to fall into lower existences. This [Liberation by Hearing] and the [related] Liberation by Wearing should be read aloud together, since [their conjunction] is like a mandala of gold, inlaid with turquoise ornaments.5

MAIN SUBJECT MATTER.

Having outlined in this way the essential purpose of the Liberation by Hearing, [the deceased] should now be introduced to the arising of the intermediate state of the wrathful deities.

Again, you should call the deceased by name, three times, and say the following words: O, Child of Buddha Nature, listen without distraction. Although the intermediate state of the peaceful deities did previously arise within you, you did not recognise it. So now you have wandered, [through the succession of pathways,] to here. Now, on the eighth day, the a.s.sembly of wrathful blood-drinking deities will arise. Recognise them and do not be distracted! O, Child of Buddha Nature, he who is called Great Glorious Buddha Heruka will [now] arise, vividly manifesting before you from within your own brain. His body, blazing in a ma.s.s of light, is dark brown in colour, having three heads, six arms and four legs, which are [firmly] set apart. His right face is white, the left red and the central face dark brown. His nine eyes are fixed in a fearsome wrathful gaze, his eyebrows are quivering like lightning, his fangs are bared and gleaming, and he is laughing loudly, uttering the sounds of Alala and Haha, and Shoo oo - like whistles, in loud piercing cries. The golden-auburn hair of his head blazes and rears upward, sun and moon-discs, black serpents and dry skulls adorn each of his heads, and black snakes and fresh skulls form a garland around his body. In his six hands he holds, on the right in the first hand, a wheel, in the middle one, an axe and in the last hand a sword and to the left, in his first hand, he holds a bell, in the middle one, a ploughshare and in the last a skull. The female consort Buddhakrodhevar is embracing his body, her right hand clasped around his neck and her left offering a skull-cup filled with blood to his mouth. Amidst loud pounding palatal sounds of 'Thuk-chom', and an [echoing] roar like the reverberation of thunder, the fire of pristine cognition blazes from the fiery indestructible pores of their bodies, and thus they stand together, [with one leg] extended and [the other] drawn in, on a throne supported by garudas.

Do not be afraid! Do not be terrified! And do not be awed! Recognise this to be the buddha-body of your own intrinsic awareness. These are your own meditational deities, so do not be terrified. This, in reality, is the transcendent lord Vairocana and his consort, so do not be afraid. Recognition and liberation will occur simultaneously!

If, upon hearing these words, [the deceased] recognises the meditational deities, he or she will dissolve indivisibly [within them] and thereby attain buddhahood in the Buddha-body of Perfect Resource.

Yet should [the deceased], once again, flee in awe and terror and thereby not attain recognition, then, on the ninth day, the Vajra family of blood-drinking deities will come to escort him or her.

Again, calling the deceased by name, the introduction should be given with the following words: O, Child of Buddha Nature, listen without distraction. He who is called the transcendent lord Vajra Heruka, of the Vajra family of blood-drinking deities, will arise from the eastern direction of your brain and appear before you. His body is dark blue in colour, with three faces, six arms and four legs, [firmly] set apart. His right face is white, the left red and the central face is blue. In his six hands he holds, on the right in the first hand, a vajra, in the middle one, a skull-cup and in the last hand an axe, and to the left, in his first hand, he holds a bell, in the middle one, a skull-cup and in the last a ploughshare. The female consort Vajrakrodhevar is embracing his body, her right hand clasped around his neck and her left offering a skull-cup filled with blood to his mouth.

Do not be afraid! Do not be terrified! And do not be awed! Recognise this to be the buddha-body of your own awareness. These are your own meditational deities, so do not be terrified. This, in reality, is the transcendent lord Vajrasattva and his consort, so do not fear them. Be devoted to them! Recognition and liberation will occur simultaneously!

If, upon hearing these words, [the deceased] recognises the meditational deities, he or she will dissolve indivisibly [with them] and thereby attain buddhahood in the Buddha-body of Perfect Resource.

Yet, if those individuals who are greatly obscured by past actions, again flee in awe and terror and thereby do not attain recognition, then on the tenth day, the Ratna family of blood-drinking deities will come to escort them.