The Tibetan Book Of The Dead Part 22

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.

O, as I roam in cyclic existence [driven] by deep-seated attachment, 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.

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.

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]

And be escorted to the five utterly supreme and pure buddha fields.

O, as I roam in cyclic existence driven by deep-seated habitual tendencies, 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 coemergent pristine cognition.

May the supreme consorts, the hosts of dkin, 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 bewildering perceptions, May the a.s.sembly of Blood-drinking Wrathful Deities draw me forward, Leading me on the path of radiant light, Which is free of fear and terrifying perceptions.

May the a.s.sembly of the Krodhevar, Queens of the Expanse, 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.

[OM AH HUM]5.

May the elements of s.p.a.ce not arise as a hostile force.

May I see them as the field of the blue buddha.

May the elements of water not arise as a hostile force.

May I see them as the field of the white buddha.

May the elements of earth not arise as a hostile force.

May I see them as the field of the yellow buddha.

May the elements of fire not arise as a hostile force.

May I see them as the field of the red buddha.

May the elements of wind not arise as a hostile force.

May I see them as the field of the green buddha.

May the [awesome] sounds, lights and rays not arise as a hostile force.

May I see them as the infinite fields of the Peaceful and Wrathful Deities.

May the rainbow-coloured elements not rise up as a hostile force.

May I see them as the fields of the manifold buddhas.

May I recognise all sounds as my own sounds.

May I recognise all lights as my own lights.

May I recognise all rays as my own rays.

May I spontaneously recognise [the characteristics of] the intermediate states.

May the fields of the three buddha-bodies be manifest.

SAMAYA!.

Herein is contained the Aspirational Prayer which Protects from Fear of the Intermediate States.6 When my life's course is ended, And I roam alone in the intermediate states, The loved ones of this world can no longer help me.

So, [at this critical time], may the Conquerors, the Peaceful and Wrathful Deities, [Quickly] release the power of their compa.s.sion, And may the deep darkness of my ignorance be dispelled.

When I roam alone, separated from my 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 states be annulled.

When the five radiant lights of pristine cognition dawn, May I recognise them as my own [nature], without awe and without terror, And as the [manifold] forms of the Peaceful and Wrathful Deities arise, May I be fearlessly confident and recognise [the characteristics of] the intermediate states.

When I experience suffering, as the result of negative past actions, May the Great Compa.s.sionate One dispel all such misery, And as the natural sound of reality reverberates like a thousand peals of thunder, May all sounds be heard as the teachings of the Greater Vehicle.

When I am driven on by past actions, unable to find a refuge, May the meditational deities dispel all such misery, And as I experience the suffering of habitual tendencies and past actions, May the meditative stabilities of inner radiance and bliss [naturally] arise.7 When I am miraculously born into the intermediate state of rebirth, May I not be beguiled by the perverse prophecies of Mra,8 And as I [freely] arrive at every place that I think of, May the bewildering fear and terror, generated by my negative past actions, not arise.

When the roars of savage wild beasts echo around me, May their cries be transformed into the sound of the sacred teachings, the Six Syllables, And as I am engulfed by snow, rain, wind and darkness, May I achieve the pure clairvoyance of radiant pristine cognition.

May sentient beings in the intermediate state, similar in kind to myself, Be born into the higher realms, free from rivalry, And as severe dissonant mental states generate insatiable hunger and thirst, May the afflictions of hunger, thirst, heat and cold, be annulled.

When I see my future parents in union, May I perceive them as Mahkrunika and consort, And for the sake of others, being blessed with the power to choose a birthplace, May I achieve an exalted body, adorned with the auspicious major and minor marks.

Once I have achieved birth in a supreme human form, May I act so as to swiftly liberate all who see and hear me.

And may I not be influenced by my negative past actions, But multiply and emulate my past merits.

Wherever I may be born, in whatever land it may be, May I quickly encounter the meditational deity of my past lives.

Knowing, from immediately after birth, how to speak and walk, May I remember my past lives and attain the power of non-forgetfulness.

May I easily come to master by study and reflection, The manifold stages of learning - small, intermediate and great.

May the country into which I am born be auspicious, And may all sentient beings be blessed with happiness.

O, Peaceful and Wrathful Conquerors, may I and all others Become entirely at one with you, and come to resemble you, In all your forms, your retinues, your lifespan and your buddha fields, And in every quality of your supreme auspicious marks.

Through the compa.s.sion of Samantabhadra and the infinite Peaceful and Wrathful Deities, By the power of the truth of pure reality, And by the blessing of the mantrins who practise one-pointedly, May [every wish of] this aspirational prayer be fulfilled.

This prayer ent.i.tled the Aspirational Prayer which Protects from Fear of the Intermediate States was composed by the preceptor from Oddiyna, Padmkara. May this profound sacred teaching not be extinguished until all the worlds of cyclic existence have been emptied.

SAMAYA rgya rgya rgya!

This is a treasure-text of Tulku Karma Lingpa.

13.

A Masked Drama of Rebirth CONTEXT.

This allegorical play portrays the experiences of the archetypal evil-doer Lakanraka and the archetypal virtuous householder rjta as they meet with Yama, the embodiment of the inexorable laws of cause and effect, in the intermediate state of rebirth. This lighthearted masked drama is still commonly performed today during public ceremonial occasions throughout Tibet, Bhutan and the Buddhist regions of the Himalayas. The play is staged, often to huge audiences, in the courtyards or public ceremonial areas of a monastery, often at the time of the annual 10th day sacred dances commemorating the life of Padmasambhava.

PART ONE.

Herein is contained [a masked drama ent.i.tled] Natural Liberation of the Intermediate State of Rebirth: A Teaching Revealing the Natural Expression of Virtue and Negativity, in the Intermediate State of Rebirth;1 which is an extract from the Peaceful and Wrathful Deities: A Profound Sacred Teaching [ent.i.tled] Natural Liberation through [Recognition of] Enlightened Intention.2 I respectfully bow down to the uncreated Buddha-body of Reality: Samantabhadra and Samantabhadr in union; To the unceasing Buddha-body of Perfect Resource: The Peaceful and Wrathful Lotus Deities; And to the naturally arising Buddha-body of Emanation: Padmkara.

May [all beings] be liberated in the intermediate state!

Having earlier presented the empowerments and introductions From the Liberation by Hearing in the Intermediate States, An extract from the Peaceful and Wrathful Lotus Deities,3 And having introduced the intermediate state of reality, which is the 'great liberation by seeing',4 Now I will present [a means of demonstrating] the introduction to the intermediate state of rebirth.5

THE SCENE.

Here, having completed the previous introductions [to the intermediate states of the time of death and reality], I will present [in the form of a masked drama] the introduction to the intermediate state of rebirth. The spiritual teacher [should now appear fully attired] in the costume of Yama Dharmarja, and wear a large wrathful mask, depicting Yama. He is carrying a large wooden slate in his right hand, and in his left he holds a large round mirror. Dressed in a silk brocade gown, he is seated on a great throne. In his retinue, there is a figure dressed as the black Ox-headed Raksa Demon,6 wearing an ox-head mask and holding a black la.s.so. Then, seated to the right, there is another figure dressed as the Monkey-headed Elemental Spirit,7 with the face of a monkey, and holding a weight and measure in his hands.8 Other figures also present include: one dressed as the Boar-headed Cemetery Spirit,9 carrying a wooden slate; one dressed as the venomous Snake-headed Demon,10 with the face of a snake and carrying a mirror; one dressed as the ferocious Bear-headed figure,11 with the face of a bear and holding a bellows; one dressed as the awesome Lion-headed figure,12 with the face of a lion and clutching a hammer; and one dressed as the Garuda-headed Bird figure,13 with the face of a garuda and holding a saw. These figures with diverse [animal]-heads who are attired similarly to Yama, are dignified and standing in rows, to the right and left of Dharmarja.

The deity representing [the deceased's] good conscience14 is wearing a white peaceful mask and a white silk robe, and is carrying a bowl filled with white pebbles. The demon representing [the deceased's] bad conscience15 is wearing a black wrathful mask and a black gown, and is carrying a bowl filled with black pebbles. Before Dharmarja, on the right, is a long white carpet, which is rolled out like a white pathway, and at its end are two figures dressed in the costume of Mahkrunika, with one face and four arms, and bedecked with ornaments. They are seated at the end [of the white carpet] on a throne which is hidden by a curtain. On the left side is a long black carpet, which is rolled out like a black pathway, and it leads to the door of a dark room.

Hidden elsewhere, in his home, is a person named the late rjta ('gloriously born');16 while hidden somewhere in the corner [of the stage], is someone named the late Laksanraka ('hundred thousand h.e.l.ls'),17 who is a wrongdoing outcaste18 of low birth.

ACT ONE.

DHARMARAJA (as he draws a cross on the wooden slate): O! Ox-headed Raksa, it seems the time of death has come for a person in their home in the human world; the indication of this has appeared on my wooden slate.

OX-HEADED RAKSA (calling to the venomous Snake-headed Demon): O, Venomous Snake-headed One! Look in your mirror! What is this deceased person's country? What is his family line? And what is his name? Please look!

VENOMOUS SNAKE-HEADED DEMON: O! The deceased whose time has come is from the country of Tmradvpa in India, and he lived in the city of Sntikla, which is a towns.h.i.+p of butchers. As for his family line, he belonged to the lowest social cla.s.s of the four cla.s.ses;19 and his name is the wrongdoing Laksanraka. His lifespan has come to an end, and [thus an indication of this] has appeared on the wooden slate. Now, go [and fetch him]!

(Thereupon, the Ox-headed Raksa, the Boar-headed Cemetery Spirit, and the demon representing [the deceased's] bad conscience run off, while, in their wake, the deity representing [the deceased's] good conscience rushes to his a.s.sistance. As soon as they have found the 'wrongdoing one' in his house in the human world, they tie a black noose around his neck, and then Ox-headed [Raksa] and Boar-headed Cemetery Spirit both lead him away by the hands. The demon representing [the deceased's] bad conscience chases him from behind, carrying a load of black pebbles. Meanwhile, the deity representing [the deceased's] good conscience places [a mere] six white pebbles in the bowl for white pebbles, and, in embarra.s.sment, tries to help. Holding a white scarf, with his hands folded in a gesture of supplication, he attempts to pet.i.tion Ox-headed Raksa [on behalf of the deceased], but this is unsuccessful. Laksanraka is then brought screaming into the presence of [Dharma-]rja.) DHARMARAJA (interrogates him): Hmm! Who are you, you black human being, carrying a weight and measure? Where are you from? Why do you not dare to look at me directly? You appear to have attained a human form, but what portion of your positive virtue is [now] left? Have you ever had any scruples about committing negative actions? What do you have to say about this? Speak quickly now!

THE WRONGDOING ONE [LAKSANARAKA] (lamentingly): Alas! Alas! Permit me to speak in the presence of Yama Dharmarja! I had an ordinary human form, my resources were few, my food and clothing poor. I have had many female dependants and thus little to eat. I had to take the lives of many beings and many years have pa.s.sed since I ate rice, for I had nothing but warm [freshly slain] meat to eat. Many years have pa.s.sed since I drank rice wine or pure liquor; for when thirsty I had to drink water and blood.

Nowadays in the populated areas of the world there are many who claim to be spiritual friends. They frequently teach about the defects of having committed negative actions and the benefits of having carried out positive actions. However, I did not go to them! Also, everyone would say, 'Don't persist in such negative actions, as one day death will come, and at that time you will go to the h.e.l.ls. You should renounce wrongdoing and perform virtuous actions!'

Even though they advised me by saying these things, I thought, 'I don't know whether I believe in the h.e.l.ls or not, and anyway there is no one who says they have been there, and then returned [to prove it].' So, I said to those people, 'Who has gone to the h.e.l.ls and then returned? If the h.e.l.ls exist, where are they? These are just the lies of clever-talking people. Under the ground, there is just solid earth and solid rock. There are no h.e.l.ls. Above, there is only empty sky. There are no buddhas. So now while I'm alive, if I kill for my food, it doesn't matter. When I die, my body will be taken to the charnel ground and it will be eaten by birds and wild animals. Not a trace will be left. My mind will vanish, so at that time who will be left to go to the h.e.l.ls.20 HA! HA!'

So I did not believe in the h.e.l.ls and I committed negative acts. And I thought, 'Even if the h.e.l.ls do exist, they will only be set in some remote future life, so if I have sufficient food and clothing for now, the next life doesn't seem to matter.' So it was through this misunderstanding, this lack of awareness, and stupidity that I committed evil acts. It happened because I was not acquainted with the fact that you, Dharmarja, [you] Ox-headed Raksa and [all you] others, actually exist. I did not knowingly do evil just out of contempt for all of you, who exist here in the world of the intermediate state. The fault lies with this misunderstanding and lack of awareness. So, now, all of you, lord and entourage, I request you not to pa.s.s judgement upon me. If I had known when I lived in the human world that this all actually existed, I would never have committed negative actions. Now I am stuck here under the influence of negative mental states. Alas! Alas!, since you are a King of Dharma, be merciful to me! Be my friend and supporter!

Underground there exists great suffering, Dharmarja, so do not send me down there! Instead, please send me upward into the human world! Thereafter I will never perform evil actions again - only good ones!

THE DEITY REPRESENTING THE GOOD CONSCIENCE (offering a white silk scarf): O! Dharmarja, listen to me! This outcaste butcher from Tmradvpa has committed evil deeds owing to his delusion and blinding ignorance, as a result of which he did not understand [the difference between] good and bad actions. Since he did not act knowingly or with understanding, I therefore pet.i.tion you not to punish him. He has, after all, also carried out a small number of virtuous actions!

Once when six people were unable to escape from the current of a broad river, he saved all six - with a virtuous intent. As a mark of this, I have six white pebbles. And since there are also other virtuous actions, similar to this, which he has incidentally acc.u.mulated, Great Dharmarja, I request your forgiveness on his behalf. (As he says this, he prostrates three times [before Dharmarja] .) THE BLACK DEMON [REPRESENTING THE BAD CONSCIENCE]: HA, HA! Is this all you have to say, white deity [of good conscience]! Are you not embarra.s.sed to carry this [almost] empty bowl! He, this low-caste butcher, has spent his life in evil deeds and has robbed himself of his share of virtue.

He has slain all the animals he has ever seen.

He has taken warm flesh for food, And he has drunk warm blood as a beverage.

He has continuously spoken harshly [towards others].

In the upper valleys he has slain innocent wildlife; In the lower valleys he has slain innocent fish; And in between he has beaten innocent beggars.

He has defamed each and every spiritual teacher, Burnt down a large temple, Polluted a great lake with poison, Burnt a vast mountain forest, Beaten his parents, and destroyed a sacred reliquary.

Now in Tmradvpa, India, There is no greater wrongdoer than he!

Look at the mound of black pebbles!

(turning to Laksanraka) In case you don't recognise yourself, Your country is Tmralipti, India,21 And your city is ntikla.

Your father is the butcher, Tripon,22 Who came here eight years ago.