The Tibetan Book Of The Dead Part 21

O, Child of Buddha Nature, in short, since your awareness during this intermediate state lacks any [material] support, it is light and volatile, and therefore, whatever virtuous or non-virtuous perceptions arise, these are very powerful. Do not be absorbed by non-virtuous thoughts! Call to mind the virtuous practices of your past! Even if you did not engage in virtuous practices [during your life], maintain purity of perception and deep devotion! Pray to your meditational deity or to Mahkarunika, and with a powerful longing repeat the following aspirational prayer:20 Now when I roam alone, separated from loved ones, And [myriad] images of emptiness arise, naturally manifesting, May the buddhas [quickly] release the power of their compa.s.sion, And may the fear of the awesome and terrifying intermediate state be annulled.

When I experience suffering, as the result of negative past actions, May the meditational deity [Mahkrunika] dispel all such misery, And as the natural sound of reality reverberates like a thousand peals of thunder, May all sounds be transformed into the resonance of the Six Syllables.

When I am driven on by past actions, unable to find a refuge, May the Great Compa.s.sionate One, Mahkrunika, protect me, And as I experience the suffering of habitual tendencies and past actions, May the meditative stabilities of inner radiance and bliss [naturally] arise.

Say this aspirational prayer with ardent longing; it will certainly lead you on to the path. Be absolutely certain that this [aspirational prayer] will not deceive you. This is most important!

Through these words, [the deceased] will regain his or her focus, and recognition will occur. Then, liberation will be attained.

[OBSTRUCTION OF THE WOMB ENTRANCES].

Even though this introduction may have been given many times, due to the potency of strong negative past actions, recognition may be difficult. It is very beneficial, therefore, to repeat [the introduction] now, many times. Again, therefore, calling to the deceased by name, you should say the following words [at least] three times: O, Child of Buddha Nature, if you have not taken to heart [the introduction] which has gone before, from now on, the body of your past life will grow more faint and the body of your next life will grow more vivid. At this, you will be dismayed, and you will think: 'I am experiencing such misery! Now I will look for whatever kind of body I can find.' Thinking in this way, you will move haphazardly and randomly towards whatever might appear and consequently the six lights indicative of the six realms of living beings will dawn; and, according to your past actions, [the light of the realm] into which you are to be born will s.h.i.+ne the most of all. O, Child of Buddha Nature, listen! What are these six lights, you may ask? A dull white light indicative of the realm of the G.o.ds will arise. A dull red light indicative of the realm of the antiG.o.ds will arise. A dull blue light indicative of the human realm will arise. A dull green light indicative of the animal realm will arise. A dull yellow light indicative of the realm of the anguished spirits will arise and a dull smoky light indicative of the realm of the h.e.l.l-beings will arise. These six lights will emerge. And at this time, your [present] body will take on the colour of the light of the realm into which you are to be born. O, Child of Buddha Nature, at this juncture, the essential points of the oral instructions are extremely important.

Meditate now on the light [that dawns] as being Mahkrunika! Meditate on the thought that when the light dawns, it is Mahkrunika. This is the most profound crucial point. It is extremely important, because [this oral instruction] obstructs birth.

Alternatively, you should meditate for a long time on your meditational deity, whichever it may be. [Meditate on the deity] appearing like an illusion, completely free from inherent existence. This is called [the practice of] the 'pure illusion-like body'. Accordingly, dissolve [the form of] the meditational deity from the extremities [inwards], until it disappears completely, and abide in the [resultant] state of emptiness and radiance, where nothing at all substantially exists and where there is no subjective apprehension. Meditate yet again on the meditational deity. Meditate again on the inner radiance. Meditate alternately in this way, and after this, dissolve your awareness itself from the extremities [inwards, into emptiness and radiance]. Wherever there is s.p.a.ce there is awareness. Wherever there is awareness there is the Buddha-body of Reality. Abide nakedly, therefore, in the state of the unimpeded Buddha-body of Reality, free from conceptual elaboration. [Abiding] in this state, birth will be obstructed and buddhahood will be attained.

Yet, those unfamiliar with meditative experience and those very weak in their practice will not be able to understand [and apply the above introductions]. Once again, overcome by confusion, they will wander towards the womb entrances. Thus, the teachings which obstruct the womb entrances become of great importance and you should, once again, call to the deceased by name and say the following words: O, Child of Buddha Nature, if you have not attained recognition [as a result of the introductions] which have gone before, then, based on the potency of your past actions, the perception will arise that you are moving upwards, or moving horizontally or moving downwards.21 As this occurs, you should meditate on Mahkarunika. Remember this!

Yet again, as described before, the experience will arise of being pursued by whirlwinds, blizzards, hail, or fog; and a crowd of people, and you will be trying to escape. Those who are lacking in merit will experience that they are fleeing towards a place of suffering. Those with merit will experience arriving at a place of happiness. O, Child of Buddha Nature, now, at this point, the signs of the environment into which you are to be born, on one amongst the four continents, will arise. Specifically for this moment, there are many profound essential points of oral instruction. Therefore listen, now, without distraction. Even though, previously, you have not taken to heart the essential instructions introduced to you, you can do so now, for even those whose practice is very weak can understand [and apply one of] the following essential instructions. So listen, now, without distraction.

At this stage, it is extremely important that you carefully employ the methods for obstructing the womb entrances. [Princ.i.p.ally], there are two such methods of obstruction. These are: [first], the method which obstructs the person who is to enter the womb and, [second], the methods which obstruct the womb which is to be entered.

The oral teaching for the method which obstructs the person who is to enter the womb, is as follows: O, Child of Buddha Nature, (call to the deceased by name) visualise now your meditational deity, whichever it may be, with vibrancy. [Meditate on the deity] as [vividly] apparent, yet completely lacking in inherent existence, like [the reflection of] the moon in water. If you do not have a specific meditational deity, then visualise the lord Mahkrunika, again with great vibrancy. Then, [gradually], dissolve [the image of] the meditational deity from the extremities [inwards, until it disappears completely] and then meditate on the [resultant union] of inner radiance and emptiness, which is utterly free from any objective referent. This is the profound essential point. Meditate in this way, for it is said that by this means entry into a womb will be averted.

Should even this [introduction] not cause obstruction and should [the deceased] continue to draw closer to the act of entering a womb, there are also the profound oral instructions which obstruct the womb entrances. These are as follows: [O, Child of Buddha Nature,] listen [carefully]! In the recitation of the Root Verses of the [Six] Intermediate States, the following lines are spoken. Repeat these, now, after me:22 Alas, now as the intermediate state of rebirth arises before me, I must with one-pointed intention concentrate my mind, And resolutely connect with the residual potency of my virtuous past actions.

I must obstruct the womb entrances and call to mind the methods of reversal.

This is the time when perseverance and purity of perception are imperative.

I must give up all jealousy and meditate on my spiritual teacher with consort.

It is extremely important to clearly repeat these verses aloud, to arouse your memories [of past virtues], to meditate on this [prayer] and to experientially cultivate its meaning. The meaning of these verses is as follows: the line 'now as the intermediate state of rebirth arises before me'23 explains that you are now roaming in the intermediate state of rebirth. As an indication of this, if you look into water, you will not see your reflection. Your body does not even cast a shadow. These are both signs that you do not have a solid body of flesh and blood, but that you are roaming, with a [subtle] mental body, in the intermediate state of rebirth.

Now, therefore, you 'must with one-pointed intention concentrate your mind',24 undistractedly. At this moment, this [singularity of] intention is by itself the most important factor. It is like a horse being controlled by the use of a bridle. Whatever your intention focuses upon, this will come about. Do not turn your mind to negative past actions! Call to mind, now, your connections in the human world with the [sacred] teachings and instructions, remember the empowerments and oral transmissions [previously received], remember [your connection with] this Liberation by Hearing in the Intermediate States, and so forth. It is extremely important that you 'resolutely connect with the residual potency of your virtuous past actions'.25 Do not forget! Do not be distracted! The present moment is the dividing-line between progression and regression. The present moment is the time when, by lapsing into laziness, even for an instant, you will experience constant suffering. The present moment is the time when, by concentrating with a singular intention, you will achieve constant happiness. Concentrate your mind with a single-pointed intention. 'Resolutely connect with the residual potency of your virtuous past actions.'

Now is the time when you must obstruct the womb entrances. It is said [in the verses] that you 'must obstruct the womb entrances and call to mind the methods of reversal. This is the time when perseverance and purity of perception are imperative'.26 You have now arrived at that stage. Your priority now is to obstruct the womb entrances. There are five methods which will bring about obstruction of the womb entrances, so keep them carefully in mind.

O, Child of Buddha Nature, at this stage, the perception will arise of a male and a female engaging in s.e.xual intercourse. Upon perceiving this, do not enter between the male and the female, but be mindful and 'meditate on' the male and the female as being your 'spiritual teacher with consort'.27 Prostrate yourself before them and make offerings, emanating these with your mind. Be intensely devoted and request instructions from [your spiritual teacher and consort]. Just by intently focusing your thought in this way, the womb entrances will certainly be obstructed.

Should [the womb entrances] not be successfully obstructed through this method and you are nonetheless drawn ever nearer to entering the womb, then meditate now on the spiritual teacher and consort as being your personal meditational deities, whichever these may be, or [if you do not have a personal meditational deity], meditate on the spiritual teacher and consort as being Mahkrunika and his consort. Again, make offerings, emanating these with your mind and generate the thought very intently: 'I request [the attainment of your] spiritual accomplishment!' Thereby, the womb entrances will be obstructed.

Should even this not obstruct the womb entrances, and you are still drawn ever nearer to entering the womb, the third method, which reverses attachment and aversion, is now to be revealed to you. There are four modes of birth: birth from an egg, birth from a womb, supernormal birth, and birth from warmth and moisture.28 Among these, the birth from an egg and birth from a womb are very similar, in that in both cases you will see the male and the female engaged in s.e.xual union, as [described] above. If, based on either attachment or aversion, you enter a womb at this time, you will be born as a horse, bird, dog, human, or whatever is appropriate. If you are to be born as a male, you will experience the perceptions of a male. You will feel intense aversion towards the father and you will feel jealousy and attachment towards the mother. If you are to be born as a female, you will experience the perceptions of a female. You will feel intense envy and jealousy towards the mother and you will feel intense attachment and affection towards the father. This [emotional arousal] will cause you to enter a womb. Here you will experience the 'coemergent delight', in the midst of the meeting between the sperm and the ovum. From that state of bliss you will faint into unconsciousness, and as time pa.s.ses, the embryo will come to maturity in the womb, moving through [its various stages of development], that is, the clotting of the embryo, the oval elongation of the embryo,29 and so forth until finally, you will emerge [from the womb] and open your eyes. Now, you will have turned into a puppy. Previously having been a human being, you will now have become a dog. So consequently, you will suffer in a dog-kennel, or similarly, in a pigsty, or an anthill, or a wormhole, or else you may be born as a baby bull, a goat, a sheep and so forth. There is no way back. You will experience all manner of sufferings in a state of great obscurity and delusion. Through this process you will continue to remain within the six cla.s.ses of living beings, including the realms of the h.e.l.l beings and the anguished spirits. You will be completely drained by boundless sufferings. There is nothing more awesome or frightening than this! Oh dear! This is truly terrifying! Oh dear, Oh dear, in this way, those who lack the oral instruction of a genuine spiritual teacher will indeed fall into the great abyss of cyclic existence and be tortured unbearably by continuous sufferings. Rather than this, listen to my words! Understand this instruction of mine. I will reveal now an oral instruction which obstructs the womb entrances, through the reversal of attachment and the reversal of aversion. Listen and understand this well! It is said [in the Root Verses of the Six Intermediate States]:30 I must obstruct the womb entrances and call to mind the methods of reversal.

This is the time when perseverance and purity of perception are imperative.

I must give up all jealousy and meditate on my spiritual teacher with consort.

As is described [in the oral instruction] above, if you are to be born as a male, you will feel attachment towards the mother and aversion towards the father. If you are to be born as a female, you will feel attachment to the father and aversion towards the mother. Thus you will come to experience jealousy, [a conflict of attachment and aversion]. Specific to this stage, there is a profound oral instruction. O, Child of Buddha Nature, when the feelings of attachment and aversion arise, meditate as follows: 'Alas, sentient beings such as I, with such negative past actions, have, up until now, roamed in cyclic existence. I have continued to wander in this way, being driven on by my feelings of attachment and aversion. If, especially at this time, I continue to be influenced by attachment and aversion, there is a danger that I will roam into the limitlessly [diverse] states of cyclic existence and risk sinking into the ocean of suffering, for a very long time. Therefore, now, from the very beginning, I must not generate attachment or aversion. Oh dear, Oh dear! As of now, I shall never again be motivated by attachment or aversion.' By concentrating intently on this thought, as it is said in the tantras, the womb entrances will be obstructed by this [singular intent] alone. O, Child of Buddha Nature, do not be distracted! Concentrate your mind on this thought, with a one-pointed intention.

Yet if, even having done this, the womb entrances are still not obstructed and [the deceased] draws ever nearer to entering a womb, then the womb entrances should be obstructed by giving the oral instruction on the unreal and illusion-like nature [of all phenomena].31 [O, Child of Buddha Nature], meditate in the following way! 'Alas! The father and the mother [in s.e.xual union], the rain, the blackness, the hurricane, the thunderous sound, the fearful and terrifying experiences, the nature of these and of all phenomena is illusion-like. In whatever form [phenomena] arise, they are not real. All substantial things are unreal and false, like a mirage. They are not permanent. They are not changeless. So what is the purpose of my attachment [to these perceptions]? What is the purpose of my awe and terror? That which is non-existent, I am seeing as existent! [In reality], all these things [that I perceive] are the perceptions of my own mind. Yet, the essential nature of mind is primordially non-existent, like an illusion. So how is it possible for things to exist externally, in their own right? Since I have not understood this before, I have [always] regarded the non-existent as existent. I have regarded the unreal as real. I have regarded illusions as truth. This is why I have roamed in cyclic existence for such a long time. Now, yet again, if I do not realise that all these [phenomena] are illusions, I will continue to roam in cyclic existence, interminably, and without doubt, I will drown in a swamp of every manner of suffering. Now, [I must realise that] all these [phenomena] are completely devoid of substantial existence, even for a single instant. [In reality], they are like a dream, like an illusion, like an echo, like a celestial city, like a mirage, like a reflection, like an optical illusion, like the moon [reflected] in water. It is absolutely certain that these [phenomena] are not truly real, but that they are false. Through this singular resolve, I will blow apart my apprehension of their true existence. Through utter confidence in this [meditation], my apprehension of self-existence will be reversed.' By knowing from the depths of your heart that all these [phenomena] are unreal, the womb entrances will certainly be obstructed.

However, if, despite this [teaching] being given, the apprehension of true existence is not shattered, and the womb entrances are therefore not obstructed and [the deceased] draws ever nearer to entering a womb, then there is a [final] profound oral instruction: O, Child of Buddha Nature, if, even after having engaged in the above [meditation], the womb entrances have still not been obstructed, now, according to the fifth [profound oral instruction], you must obstruct the womb entrances by meditating on inner radiance.32 The method of meditation is as follows: 'Alas! All [seemingly] substantial phenomena are [expressions of] my own mind. Yet, [in reality], this mind is of the nature of emptiness, it is beyond creation and beyond cessation.' By focusing your thought in this way, your mind should [naturally] return to an uncontrived and stainless state. Let the mind rest in this, its natural state, directly in itself, in the same way, for example, as water is poured into water. Let [the mind] rest in its natural flow, clear, unconstricted, uncontrived and relaxed.33 [By following this method] you can be sure that the womb entrances to the four modes of birth will certainly be obstructed. Meditate again and again in this way, until the womb entrances are closed.

Set down above are several profound and genuine instructions for effecting the obstruction of the womb entrances. For those with high, average or low ability, it is impossible not to be liberated by these [instructions]. This is because: first, consciousness in the intermediate state is endowed with an, albeit corrupt, supernormal cognitive ability. Therefore, whatever one says [to the deceased] is heard by the deceased. Second, even if the deceased was deaf or blind [while in the human world], now, [in the intermediate state], all the sensory faculties will be complete and therefore whatever is said will be apprehended. Third, since the deceased is continuously being overwhelmed by fear and terror, there is an undistracted concentration on what to do; therefore, what is said will be listened to. Fourth, since the consciousness has no [physical] support, it is easy to guide and it can penetrate to the essence of whatever is focused upon. [Additionally], since the power of retention is now many times clearer, even the mentally weak will have, in the intermediate state, a lucid awareness, by virtue of their past actions. Hence, they will have the gift of knowing how to meditate on that which is taught and the gift [to a.s.similate] such points [of instruction]. These are the reasons why the performance of rituals on behalf of the dead is beneficial. Indeed, it is extremely important to persevere in the reading aloud of this Great Liberation by Hearing in the Intermediate States for the entire forty-nine days. For if liberation is not achieved at one introduction, it can be achieved at another. This is the reason why, not just one, but many introductions should be given.

[CHOOSING A WOMB ENTRANCE].

Then again, there are several kinds [of persons] who do not achieve liberation, despite having received the above introductions and having been taught the above visualisation techniques. This [lack of ability] comes about through limited familiarity with virtuous past actions, extensive primal familiarity with non-virtuous past actions, and the potency and great force of negative obscurations.

So, at this stage, if the womb entrances have still not been [successfully] obstructed [as described] above, there is a profound oral instruction for choosing an [appropriate] womb entrance,34 which should now be presented. Again, one should request the a.s.sistance of the buddhas and bodhisattvas, take refuge in [the Three Precious Jewels] and cultivate an altruistic intention. Then, as before, calling to the deceased by name, three times, one should say the following words: O, Child of Buddha Nature, (repeat the name of the deceased), listen [carefully]. Even though many [authentic] introductions to the instructions have previously been given to you, up until this stage, you have not taken these to heart. Now, if you have been unable to obstruct the womb entrances, the time has actually come for you to a.s.sume a body. There are [not just one, but] several different kinds of profound [and genuine] instructions which relate to your choice of an appropriate womb entrance. So comprehend these well. Do not be distracted. [Listen] without distraction! Understand, and maintain a firm intention!

O, Child of Buddha Nature, now, [if you are to be born as a human] the indications and signs which relate to the environment into which you may be born, on one amongst the [four] continents, will arise. You must recognise these [indications]! Indeed, you must choose the continent based on [a careful examination of these] indications of the environment into which you may be born.

If you are to take birth on the Eastern Continent, Videha, you will see a lake, adorned by male and female swans. Do not be drawn towards this [place]! Call to mind the methods of reversal [and apply these]! For were you to go there, even though it is a happy and tranquil place, it is an environment where the [sacred] teachings do not flourish. So do not enter [this continent]!

If you are to take birth on the Southern Continent, Jambudvpa, you will see grand and delightful mansions. If indeed you can enter here, do so!

If you are to take birth on the Western Continent, AparaG.o.danya, you will see a lake adorned [around its sh.o.r.es] by male and female horses. Do not be drawn towards this place! Call to mind the methods of reversal [and apply these]! For even though it is a place of great wealth and [abundant] resources, it is an environment where the [sacred] teachings do not flourish. So do not enter [this continent]!

If you are to take birth on the Northern Continent, Uttarakuru, you will see a lake adorned [around its sh.o.r.es] by cattle or a lake adorned by trees. Recognise these appearances as indications of the birth that you are about to a.s.sume! Do not enter there! For even though this is a place where there is longevity and which has merit, it is an environment where the [sacred] teachings do not flourish. So do not enter [this continent]!

If you are to take birth as a G.o.d you will see delightful celestial palaces, many-storeyed and composed of diverse jewels. If indeed you can, you should enter here!

If you are to take birth as an antiG.o.d, you will see exquisite groves and spinning wooden torches [creating] wheels of fire. Do not enter there, under any circ.u.mstances! Call to mind the methods of reversal [and apply these]!

If you are to take birth as an animal, you will see rocky caverns, empty hollows and straw sheds, shrouded by mist. Do not enter there!

If you are to take birth as an anguished spirit, you will see tree-stumps, black protruding silhouettes, blind desolate gorges, or total darkness. Were you to go there, you would be born as an anguished spirit and experience the manifold sufferings of [insatiable] hunger and thirst. Do not enter there! Call to mind the methods of reversal [and apply these]! Be courageous and strong!

If you are to take birth as a h.e.l.l being, you will hear the songs of those of negative past actions. Or, quite simply, you will feel powerless and compelled to enter. Whereupon, the perception will arise that you are moving into a land of darkness, where there are black and reddened houses, black earth-pits and black roads. Were you to be drawn to this place, you would enter the h.e.l.ls, and experience the [searing] unbearable sufferings of heat and cold. Be careful! Do not enter into the midst of this, for there will be no opportunity to turn back. Do not enter there, under any circ.u.mstances! As it is said [in the root verses]: 'You must obstruct the womb entrances and call to mind the methods of reversal.' These are [wholly] necessary now!

O, Child of Buddha Nature, although you do not wish to move forward, you are powerless not to do so. The avenging forces, who are the executors of the unfailing laws of cause and effect, will be pursuing you. You will have no choice but to move forward. Before you, the avengers and executors will be leading the way. The experience will arise of trying to flee from these forces, of trying to flee from the darkness, from the most violent windstorms, from the [thunderous] tumult, the snow, the rain, the hail and the turbulent blizzards, which swirl around you. [Frightened], you will set off to seek a refuge and you will find protection inside an enclosed s.p.a.ce, such as within the mansions, just described, or in rock-shelters, or holes in the ground, or amongst trees, or within the bud of a lotus flower. Hiding here, you will be very hesitant to come out, and you will think: 'I should not leave here now.' You will be very reluctant to be separated from this protected place and you will become utterly attached to it. Then, because you are so very hesitant to go outside, where you would be confronted by the fears and terrors of the intermediate state, you will, because of this fear and awe, continue to hide away. Thus, you will a.s.sume a body, however utterly bad that may be, and you will, [in time], come to experience all manner of sufferings. This [experience of wanting to hide] is a sign that you are being obstructed by malignant forces and carnivorous ogres. Particularly related to this stage, there is a profound oral instruction. Listen, therefore, and understand!

At this time, when you are being pursued by avenging forces and you feel powerless [to escape] and you are terrified and frightened, you must, in an instant and with perfect recall, visualise the Transcendent Lord Mahottara Heruka, or Hayagrva, or Vajrapni, or else, if you have one, your personal meditational deity. [Visualise the deity] as having a huge buddha-body, with thick limbs, standing upright, in a terrifying wrathful manifestation, which pulverises every form of obstructing force. [By virtue of this practice], insulated from the avengers by the blessing and compa.s.sion [of the meditational deity], you will secure the ability to choose a womb entrance. This is a profound and genuine crucial point of the oral instructions. So, understand this now!

Moreover, O, Child of Buddha Nature, the G.o.ds [inhabiting the form realms] of meditative concentration, and similar beings [of the higher realms], take birth through the potency of their meditative stability.35 Also, certain cla.s.ses of malevolent forces, including the anguished spirits, arise on the basis of the transformation of their mental body itself during this very [intermediate state], through a s.h.i.+ft in their mode of perception. [In this way], they a.s.sume the forms of an anguished spirit, malign force or carnivorous ogre, capable of displaying diverse miraculous acts. The anguished spirits who reside in the ocean depths, the anguished spirits who move through s.p.a.ce, the eighty thousand cla.s.ses of obstructing forces, and so forth, all come into existence consequent on such a s.h.i.+ft in their mode of perception, while [still] in the mental body.

At this time, therefore, [while visualising the wrathful deity] it is essential that you hold in mind the meaning of emptiness, [the essence of] the Great Seal. If you are not able to practise in this way, you must cultivate your experience of the illusion-like natural expressive power [of actual reality]. If you are unable even to practise in that way, you should meditate on the meditational deity Mahkrunika, without allowing your mind to experience attachment, in any respect whatsoever. Through [practising this effectively], buddhahood will be attained in the Buddha-body of Perfect Resource, during this intermediate state.

O, Child of Buddha Nature, if, due to the potency of your past actions, you must at this stage enter a womb, a further teaching on the methods of choosing a womb entrance is now to be taught. Listen, [carefully], therefore! Do not just move towards whatever womb entrance appears to you. If, whilst being pursued by the avenging forces [of the laws of cause and effect], you are powerless [and unable to resist] the process of entering [a womb], then you must, at this time, meditate on Hayagrva. Since you now possess a subtle supernormal cognitive ability, you will [clearly] apprehend all the [potential] birthplaces as they arise, in sequence. Therefore, make your choice, [based on the examination of the indications and based on the instructions]! There are two kinds of oral instruction [which can now be applied]: [first], the oral instructions for transferring the consciousness to the pure buddha fields36 and [second], the instructions for choosing a womb entrance within impure cyclic existence. Therefore, [listen carefully and] do as follows: First, the transference of consciousness to the utterly pure realms of the sky-farers is effected by those of highest ability, by directing their intention as follows. 'Alas! I am deeply sad that even after an infinite "incalculable aeon", I am still left behind in this swamp of cyclic existence. How dreadful it is, that while so many have attained buddhahood in the past, I have still not achieved liberation. Now, this cycle of existence disgusts me! It horrifies me! I have long been led astray by it! Now, the moment approaches for me to move forward! Now, I must take birth, miraculously, in the bud of a lotus flower, in the presence of the Buddha Amitbha, in the western Buddha field of the Blissful (Sukhvat)!' Focus your intention, concentratedly, on this thought! [It is essential that you make this effort!] Alternatively, you can focus your intention on whichever buddha field you wish. On Manifest Joy (Abhirati), on Dense Array (Ghanavyha), on Alakvat, on Mount Potlaka, or [you may wish to focus] on coming into the presence of [Padmasambhava of] Oddiyna, in the celestial palace of Lotus Light, or indeed on whichever buddha field you wish to enter. Be single-minded! Do not be distracted! Immediately upon establis.h.i.+ng [this intention], you will take birth in the [chosen] buddha field. Yet again, alternatively, if you wish to proceed into the presence of Maitreya in [the realm of] The Joyful (Tusita), think as follows: 'At this juncture in the intermediate state, the moment has come for me to proceed into the presence of the king of the [sacred] teachings, Maitreya, in [the realm of] The Joyful. Therefore, it is there that I will go!' If you focus your intention on this thought, you will take birth, miraculously, in the heart of a lotus, in the presence of Maitreya.

Alternatively, if you are unable to accomplish this [transference], or if you desire to enter a womb or you are obliged to enter one, then there are the following instructions on choosing a womb entrance within impure cyclic existence. Therefore, listen [carefully]. Utilising the supernormal cognitive ability which you now possess, examine the continents once again, as just described, and make your choice. You must enter a land where the [sacred] teachings flouris.h.!.+

[Be warned, however!] It could be that, [in reality], you are about to take birth, by entering into a substance which is fetid and polluted, and yet that filthy ma.s.s will be perceived by you as sweet-smelling and you will be drawn towards it and take birth within it. Therefore, whatever such [attractive] appearances may arise, do not grasp at them as substantially real! Ensure that you remain utterly free from the symptoms of attachment and aversion, and on that basis choose an excellent womb entrance.

It is extremely important that your motivation is firmly concentrated [as you approach the womb entrance]. Therefore think as follows: 'Ah! For the sake of all sentient beings, I shall be born as a universal monarch, or [acting purely] like a great [dignified] sal tree, I shall be born into the brhman cla.s.s, or as the child of an accomplished master, or into a family which maintains an immaculate lineage of the [sacred] teachings, or into a family where the mother and father are deeply devout. Then, once I have taken on a body which is blessed with the merit of being able to act on behalf of all sentient beings, I shall [dedicate myself to] acting on their behalf!' You must concentrate your motivation on this thought and [thus] enter the womb.

As you enter the womb, consecrate it [by perceiving it] as a celestial palace of the deities.37 Be full of devotion. Ensure that you enter whilst praying to and imagining that you are receiving empowerments from the conquerors of the ten directions and from their sons, as well as from the meditational deities and, in particular, from Mahkrunika.

[However be warned], for as you make this choice of a womb entrance, there is a risk of error. There is the risk of error when, through the potency of past actions, an excellent womb entrance is perceived as a bad one, and when a bad womb entrance is perceived as a good one. At this time, the essential points of the teaching are crucial. Therefore, once again, you should act as follows. Even though perceptions of an excellent [womb entrance] may occur, do not become attached to these. And [conversely] even though perceptions of a poor [womb entrance] may occur, do not feel aversion. The essential point of the profound and genuine [instructions] is that you enter the womb in a state of great equanimity, utterly free from [the dichotomies of] good and bad, acceptance and rejection, or attachment and aversion.

Nevertheless, with the exception of certain persons who have experience of this [equanimity] it is difficult [for beings] to sever themselves from the deep-seated and long-lasting disease of negative habitual tendencies. Therefore, if [the deceased] remains unable to be free from attachment and aversion, in the above manner, such negative beings who are of the lowest capacity may seek refuge in the animal realms or similar [kinds of inferior existences]. In order to counteract this, again calling to the deceased by name, you should speak as follows: O, Child of Buddha Nature, if you do not know how to choose a womb entrance and you are unable to give up your attachment and your aversion, then, regardless of which of the above appearances arise, you must call out, by name, to the Three Precious Jewels. Take refuge in them! Pray to Mahkrunika! Go forward with your head held high. Recognise that this is the intermediate state! Give up your attachment and your clinging to the friends, sons, daughters and relatives that you have left behind. These [attachments] are not helpful [to you now]. Enter into the blue light of the human realm. Enter into the white light of the realm of the G.o.ds. Enter into the mansions of precious jewels and the gardens of delight.

This [introduction] should be enunciated up to seven times. Then one should pray to the buddhas and bodhisattvas, [reciting the Aspirational Prayer Calling to the Buddhas and Bodhisattvas for a.s.sistance].38 Then one should read aloud, up to seven times, the Aspirational Prayer which Protects from Fear of the Intermediate States, the Root Verses of the [Six] Intermediate States, and the Aspirational Prayer which Rescues from the Dangerous Pathways of the Intermediate States.39 Then, one should also read aloud, clearly and with correct p.r.o.nunciation, the Liberation by Wearing: Natural Liberation of the Psycho-physical Aggregates. And you should also read aloud the Spiritual Practice: Natural Liberation of Habitual Tendencies.40

CONCLUSION.

Thus, [in summary], by acting correctly, yogins with high realisation will [successfully] effect the transference of consciousness at the moment of death, and, being spared the necessity of having to wander through the intermediate states, will attain liberation in an ascending and core-penetrating manner. Certain others, below these [yogins in ability], who have achieved [direct] meditative experience, will recognise the inner radiance of reality, at the culmination of the intermediate state of the time of death, [and will, similarly, attain buddhahood] in an ascending and core-penetrating manner. Others, below these, in accord with their inheritance of past actions and their particular level of ability, will attain liberation at one [moment] or at another, during the [respective] weeks [which follow the moment of death], as the visions of the Peaceful and Wrathful Deities gradually arise in the intermediate state of reality. Since there is a succession of dangerous pa.s.sageways, recognition will occur at an appropriate juncture [during the intermediate state of reality] and liberation will follow.

However, those who have a very weak inheritance of [positive] past actions, those who are greatly clouded by negative obscuration and those who are burdened by the most non-virtuous past actions, will be obliged to roam downwards into the intermediate state of rebirth. Here, as before, since there are different levels of introduction, like the rungs of a ladder, recognition will occur, if not at one stage, then at another; and thereby liberation will follow.

But if those, just mentioned, who have a weak inheritance of [positive] past actions, do not achieve recognition and are accordingly overcome by fear and terror, then, there is a graded series of different forms of instruction [for obstructing, and] for choosing, the womb entrance. Thus, if recognition does not occur in the course of one such teaching, then, these individuals will be introduced to yet another [instruction] and upon understanding the [appropriate] visualisation technique they will achieve the inestimable bounty of the higher existences. Even if one is, like a beast, the lowest of the low, through the munificence of taking refuge, one will avoid birth in inferior existences and a.s.sume a precious human body, [blessed] with the benefits of freedom and favourable opportunities. Then, in the life to come, one will meet a spiritual teacher or spiritual friend, and one will receive the teachings, and thereby liberation will follow.

This [sacred] teaching, when encountered in the intermediate state of rebirth, is an [oral] instruction that connects [the deceased] with their residual inheritance of virtuous past actions. This is why it [is said to] resemble a connecting tube which [re-establishes continuity] when inserted into a broken water channel. Therefore, [based on the veracity of this method], it is impossible not to be liberated upon hearing this teaching, even for those of the greatest negativity. This is because, during the intermediate states, both the compa.s.sionate invitation of all the [Peaceful and Wrathful] Conquerors and the invitation of the manifestations of the malevolent and obstacle-causing forces arise simultaneously. As this occurs, merely by hearing this [sacred] teaching, the mode of perception [of the deceased] is transformed and liberation is thereby attained.

Further, this transformation is easy to effect because [the deceased] now possesses a [subtle] mental body and not a body of flesh and blood; the deceased continues to see and hear, with a subtle supernormal cognitive ability based on the potency of past actions, however far he or she has wandered into the intermediate states. [Thus], by sustaining mindfulness [of the teaching], the deceased is capable of transforming his or her perception in an instant. This is why [the reminder of the teaching] is extremely beneficial. Its impact is like that of a catapult machine; in other words, it resembles the way in which a huge tree-trunk, incapable of being lifted by a hundred men, can be easily steered wherever one wants in a moment, when it is floated in water. [In essence, the impact of hearing this doctrine] resembles the turning of a horse by its bridle.

All those who have died should be approached in the manner [here described]. If the corpse is present, then a friend should sit close to it and repeatedly read aloud this succinct reminder. This reading should continue [at least] until blood and serum emerge from the nostrils [of the deceased]; and until then, the corpse must not be disturbed.

The commitments which relate to this practice are as follows: no living creatures should be killed in dedication to the dead person; relatives and friends, whether oneself or others, should not cry, shout, mourn or wail in the presence of the corpse; and instead should engage in as much virtuous activity as possible.

Further, it would be extremely beneficial if this [sacred] teaching of the Great Liberation by Hearing in the Intermediate States is recited as a complement to [other systems of] meditative guidance, irrespective of the category of the [sacred] teachings to which they belong.

Further, this text should be recited constantly. Its words and meaning should be learnt by heart. Then, if one's health permits, when [the onset of] the intermediate state of the time of death becomes certain, and the signs of [approaching] death are recognised, one should read this text aloud to oneself, and reflect on its words and meaning. If one's health does not allow this, then entrust the book to a fellow Buddhist for him or her to read aloud. The reminder thus being made, there is no doubt that liberation will a.s.suredly be attained.

This teaching, which does not necessarily require [prior] meditation practice, is the profound instruction which liberates by being seen, liberates by being heard and liberates by being read aloud. This profound instruction is one which can lead even those of the greatest negativity on the direct path [to liberation]. Ensure that its words and meaning are retained in the memory [such that] they are not forgotten, even if you were to be chased by seven [ferocious] dogs. This is a pith instruction for the attainment of buddhahood at the time of death. [Even if] all the buddhas of the past, present and future [were to search], they would not find a [sacred] teaching superior to this.

This completes the instruction on the intermediate state, which liberates corporeal beings, the profound, refined essence, ent.i.tled the Great Liberation by Hearing in the Intermediate States. It was brought forth from the mountain of Gampodar by the accomplished master Karma Lingpa, as a precious treasure.

MANGALAM!.

12.

Aspirational Prayers CONTEXT.

If possible, the dying person should recite these three aspirational prayers with intense longing at the time of death.

Otherwise, the attending lama should recite these prayers, also with intense longing, immediately before the Liberation by Hearing (Chapter 11) is read to the dying person. That is, following the taking of refuge in the Three Precious Jewels - the Buddha, the sacred teachings and the monastic community - and the making of offerings.

At this time, when it is likely that the dying person's consciousness is dimmed and the dying person may be feeling afraid, it is regarded as crucially important for the dying person to place their confidence in the buddhas and bodhisattvas and to request the buddhas and bodhisattvas to be their refuge and guide.

Herein is contained the Aspirational Prayer [Calling] to the Buddhas and Bodhisattvas for a.s.sistance.1 I bow down to the Peaceful and Wrathful Conquerors!

This prayer should be recited at the time of one's own death, [or whenever appropriate]. First, make offerings, both actual and visualised, to the Three Precious Jewels. Then, while holding fragrant incense in one's hand, say the following words with fervent intensity: O, buddhas and bodhisattvas, abiding in the ten directions, refuge of living beings, imbued with compa.s.sion, imbued with knowledge, imbued with clear vision and imbued with love, come to this place, by the power of your compa.s.sion and accept these displayed and visualised offerings! O, Compa.s.sionate Ones, as you are the fountain of all-knowing pristine cognition, of loving compa.s.sion, of effective activity, and of a power to grant refuge, beyond conception, [come to this place!]

O, Compa.s.sionate Ones, this human being, (say the name), is leaving this world and journeying to another sh.o.r.e. He2 is being cast off from this world and approaching the great transition of death. Suffering deeply, he is without a friend, without a refuge, without a protector and without a companion. His perception of this life is fading away. He is moving on to another world, entering a dense darkness and falling into an unfathomable abyss. Entering the thick forest of doubt, he will be driven on by the potency of past actions. He will be entering a great wilderness, borne away on a great ocean, and driven on by the vital winds of past actions. He will be moving in a direction where there is no firm ground, entering a great battlefield, being seized by great malevolent forces and becoming overwhelmed by fear and terror upon meeting the executors of the unfailing laws of cause and effect. In accord with his past actions, powerless [to resist], he may even, yet again, be entering the realms of rebirth. The time has come when he has no choice but to move on, alone, leaving his dear friends behind.

O, Compa.s.sionate Ones, grant refuge now to this person (say the name), who has no refuge! Protect him! Be his companion! Defend him from the great darkness of the intermediate state! Turn back the great hurricane of past actions! Protect him from the great fear and terror of the unfailing laws of cause and effect! Rescue him from the long and dangerous pathways of the intermediate state! O, Compa.s.sionate Ones, be unsparing in your compa.s.sion! Grant a.s.sistance to him! Do not allow him to be expelled into the three kinds of inferior existence. Without wavering from your ancient vows, swiftly release the power of your compa.s.sion. O, buddhas and bodhisattvas, for the sake of this person (say the name), be unsparing in your compa.s.sion, skilful means and ability! Seize him with your compa.s.sion! Do not allow [this] sentient being to fall under the power of negative past actions! O, Three Precious Jewels, protect us from the sufferings of the intermediate state!

This Aspirational Prayer [Calling] to the Buddhas and Bodhisattvas for a.s.sistance should be read aloud with intense devotion three times, by oneself and by all others present. May its impact not cease until cyclic existence has been emptied!

SAMAYA rgya rgya rgya! Let good auspices prevail!

Herein is contained the Aspirational Prayer which Rescues from the Dangerous Pathways of the Intermediate States.3 I bow down to the spiritual teachers, [meditational deities] and dkins, May I be guided on the path by their great love.

O, as I roam in cyclic existence [driven] by deep-seated bewilderment, May the spiritual teachers, holders of the oral lineages, draw me forward, Leading me on the path of [radiant] light, Which is undistracted study, reflection and meditation.

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 level of an utterly perfect buddha.

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 [Aka]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.4 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.

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.