The Tibetan Book Of The Dead Part 20

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 tenth day, he who is called Ratna Heruka, of the Ratna family of blood-drinking deities, will arise from the southern direction of your brain and appear before you. His body is dark yellow 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 a burning dark yellow. In his six hands he holds, on the right in the first hand, a jewel, in the middle one, a khatvga and in the last hand a club and to the left, in his first hand, he holds a bell, in the middle one, a skull-cup and in the last a trident. The female consort Ratnakrodhevar 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 Ratnasambhava and his consort, so 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, even after receiving this introduction, there are those who, owing to their negative habitual tendencies, will nevertheless flee in awe and terror. Not recognising their own meditational deities, they will perceive them as Yama and thereby the recognition will not occur. So it is that, on the eleventh day, the a.s.sembled deities of the Padma family of blood-drinking deities will come to escort the deceased.

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 eleventh day, he who is called the transcendent lord Padma Heruka, of the Padma family of blood-drinking deities, will arise from the western direction of your brain, in union with his consort, and appear vividly before you. His body is dark red in colour, with three faces, six arms and four legs, [firmly] set apart. His right face is white, the left blue, and the central face is dark red. In his six hands he holds, on the right in the first hand, a lotus, in the middle one, a khatvga and in the last hand a mace and to the left, in his first hand he holds a bell, in the middle one, a blood-filled skull and in the last a small drum. The female consort Padmakrodhevar 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! Contemplate them with joy. 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 Amitbha and his consort, so 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, even after receiving this introduction, there are those who are held back by their negative habitual tendencies and there are those who will not recognise their meditational deities because they have fled in awe and terror. The recognition not having been attained, so it is that, on the twelfth day, the a.s.sembled deities of the Karma family of blood-drinking deities, followed by the Gaur, the Pic, the Female Gatekeepers, and the var, will come to escort the deceased. Since an even greater fear and terror will arise if these are not recognised, again, call the deceased by name, and offer the introduction in the following words: O, Child of Buddha Nature, listen without distraction. When the twelfth day comes, he who is called the transcendent lord Karma Heruka, of the Karma family of blood-drinking deities, will arise from the northern direction of your brain, in union with his consort, and appear vividly before you. His body is dark green 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 an awesome dark green. In his six hands he holds, on the right in the first hand, a sword, in the middle one, a khatvga and in the last hand a mace and to the left, in his first hand he holds a bell, in the middle one, a skull and in the last a plough-share. The female consort Karmakrodhevar 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 Amoghasiddhi and his consort, so regard them with intense devotion! 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].

Based on the spiritual teacher's [former] oral instruction, as one recognises these [visionary appearances] as the natural expressive power of awareness, naturally manifesting, liberation will occur. This is like one who recognises a stuffed lion-skin to be a stuffed lion. The nature of the stuffed lion is such that if its actual nature is not recognised it will generate awe and terror. But, as soon as someone points out what this really is, the facade is penetrated, and the fear dissolves. Similarly, here, when the a.s.sembly of blood-drinking deities arises, with their huge bodies and thick limbs, filling the whole of s.p.a.ce, [the deceased] undoubtedly becomes awed and terrified. But, immediately upon hearing this introduction, the deceased will recognise the appearances to be natural manifestations [of actual reality], or to be their own meditational deities. [As this recognition occurs,] the two [aspects of inner radiance], the 'mother inner radiance', which was formerly [introduced] through the spiritual teacher's guidance, and the 'naturally arising child inner radiance', [the experience of] which emerges subsequently [as the result of practice], meet together - in other words, like meeting an old friend, [the inner radiance] that dawns face to face with oneself does so in a naturally liberating manner and one will be naturally freed within [the expanse of] naturally radiant intrinsic awareness.

If this introduction is not received, even good persons may turn away at this point and continue to roam within cyclic existence. [As this occurs] then, the female wrathful deities, the eight Gaur, and the eight Pic, [the latter] having diverse [animal] heads, will emerge from within the brain [of the deceased], and appear before him or her. Again, calling the deceased by name, the introduction should be given in the following words: O, Child of Buddha Nature, listen without distraction! The eight Gaur will now be emerging from within your own brain and appearing before you. Do not be afraid! From the eastern direction of your brain the white Gaur, holding a human corpse as a cudgel in her right hand and a blood-filled skull in her left hand, will arise before you. Do not be afraid! From the southern direction, the yellow Caur, shooting an arrow from a bow; from the west, the red Pramoh, holding a crocodile victory-banner; and from the north, the black Vetl, holding a vajra and a blood-filled skull, [will arise]. From the south-east, the red-yellow Pukkas, holding entrails in her right [hand] and eating them with her left; from the south-west, the green-black Ghasmar, holding a blood-filled skull in her left [hand], stirring this with a vajra in her right hand and drinking awesomely; from the north-west, the white-yellow Candl, tearing apart the head and body [of a bloated corpse], holding the heart in her right hand and eating the body with her left; and from the north-east, the blue-black man, tearing a head and body apart and eating them, [will arise]. These eight Gaur, who are indicative of the [eight] cla.s.ses [of consciousness], will emerge from within your own brain, and surround the five blood-drinking deities and their consorts. Do not be afraid!

O, Child of Buddha Nature, listen without distraction! The eight Pic, who are indicative of the sense objects, will emerge, and appear before you, encircling this array. From the east, the dark brown Sihamukh, lion-headed, her two arms crossed on her breast, carrying a corpse in her mouth and shaking her mane; from the south, tiger-headed, the red Vyghrmukh, her two arms crossed, snarling and staring with bulging eyes; from the west, fox-headed, the black rglamukh, holding a razor in her right hand, and entrails in her left, eating the entrails and licking the blood; from the north, wolf-headed, the black-blue vnamukh, tearing apart a corpse with her two arms and staring with bulging eyes; from the south-east, vulture-headed, the white-yellow Grdhramukh, carrying a large human corpse over her shoulder and holding a skeleton in [both] hands; from the south-west, kite-headed, the black-red Kakamukh, carrying a large corpse over her shoulders; from the north-west, crow-headed, the black Kkamukh, holding a skull in her left [hand], a sword in her right, and eating a [human] heart and lungs; and from the north-east, owl-headed, the blue-black Ulkamukh, holding a vajra in her right [hand], wielding a sword in her left and eating flesh. These, the eight Pic, indicative of the sense objects, will emerge from within your brain and arise before you, encircling the five blood-drinking deities and their consorts. Do not be afraid! Recognise all that arises as the natural expressive power of awareness, manifesting naturally.

O, Child of Buddha Nature, the four Female Gatekeepers will also emerge from within your brain and appear before you. Recognise them! From the eastern direction of your brain the white horse-headed Aku, a blood-filled skull in her left hand; from the south, the yellow sow-headed P, holding a noose; from the west, the red lion-headed Sphot, holding an iron chain; and from the north, the green snake-headed Ghant, holding a bell, will instantaneously arise.6 These, the four Female Gatekeepers, will indeed emerge from within your brain and appear before you. Recognise them, as they are your own meditational deities!

O, Child of Buddha Nature, on the periphery of these thirty deities, who are the wrathful Herukas [and their retinues], the twenty-eight var will emerge from within your brain and appear before you. They will have diverse [animal] heads and bear diverse weapons. But, do not be afraid! Recognise all that arises as the natural expressive power of awareness, manifesting naturally. Now, at this most critical point, remember your spiritual teacher's oral instructions.

O, Child of Buddha Nature, from the east, the six yogin of the east will emerge from within your brain and appear before you: the brownish white yak-headed Manurksas, holding [a vajra and] a skull; the yellowish white snake-headed Brahmn, holding a lotus; the greenish white leopard-headed Raudr, holding a trident; the bluish white weasel-headed Vaisnv, holding a wheel; the reddish white brown-bear-headed Kaumr, holding a pike; and the white black-bear-headed Indrn, holding a noose of entrails in her hand.7 Do not be afraid!

O, Child of Buddha Nature, from the south, the six yogin of the south will emerge from within your brain and appear before you: the yellow bat-headed8 Pigal, holding a razor; the reddish yellow crocodile-headed nt, holding a vase; the reddish yellow scorpion-headed Amrt, holding a lotus; the whitish yellow hawk-headed Saum, holding a vajra; the greenish yellow fox-headed Dand, holding a cudgel, and the blackish yellow tiger-headed Rksas holding a blood-filled skull in her hand.9 Do not be afraid!

O, Child of Buddha Nature, from the west, the six yogin of the west will emerge from within your brain and appear before you: the greenish red vulture-headed Bhaksas, holding a club; the red horse-headed Rat, holding a large torso; the pale red garudaheaded mighty one [Rudhiramad, consort of Mahbala], holding a cudgel; the red dog-headed [Ekacrin] Rksas, wielding a vajra-razor in her hand; the red hoopoe-headed Manohrik, firing an arrow from a bow; and the greenish red deer-headed protectress of wealth, [Siddhikar, consort of Vasuraksita], holding a vase in her hand.10 Do not be afraid!

O, Child of Buddha Nature, from the north, the six yogin of the north will emerge from within your brain and appear before you: the bluish green snake-headed Vyudev, brandishing an ensign; the reddish green ibex-headed Agny, holding a glowing fire-brand; the blackish green sow-headed Varh, holding a noose of fangs; the reddish green crow-headed Vajr [Cmund], holding an infant human corpse; the blackish green elephant-headed Bhujan, holding a club and drinking blood [from a skull]; and the bluish green snake-headed Varunn, holding a noose of snakes in her hand.11 Do not be afraid!

O, Child of Buddha Nature, the four yogin who are the [four] female gatekeepers will emerge from within your brain and appear before you: from the east, the white cuckoo-headed Vajr [Mahkl], holding an iron hook; from the south, the yellow goat-headed Vajr [Mahchgal], holding a noose; from the west, the red lion-headed Vajr [Mahk.u.mbhakarn], holding an iron chain; and from the north, the black-green snake-headed Vajr [Lambodar], holding a bell in her hand. These four yogin, the female gatekeepers, will indeed emerge from within your brain and appear before you. Do not be afraid!

Since these twenty-eight var emanate naturally from the expressive power of the naturally arising deities, which are the wrathful Herukas - recognise them now!

O, Child of Buddha Nature, through the expressive power of emptiness, the Buddha-body of Reality has arisen as the peaceful deities, recognise this! Through the expressive power of radiance, the Buddha-body of Perfect Resource has arisen as the wrathful deities.12 Recognise this!

At this time, when the a.s.sembly of the fifty-eight blood-drinking deities manifests from within your brain, you should recognise all that arises as the naturally arising luminosity of your own awareness. Then, [if recognition occurs], you will immediately attain buddhahood, inseparable from the blood-drinking deities.

O, Child of Buddha Nature, if even now you do not recognise this [reality], and become afraid and turn away from the [visionary appearances], you will go on to experience yet further suffering. If recognition does not occur, all the blood-drinking deities will be perceived as Yama. You will be overwhelmed by fear, by awe and by terror at [the sight of] all the blood-drinking deities; and you will faint. Those [visionary appearances], which are natural manifestations [of actual reality], will [seem to] have become demons, and you will continue to roam in cyclic existence. But [even now], if you are not awed and not terrified, you will avoid the continued wandering within cyclic existence.

O, Child of Buddha Nature, the largest of the buddha-bodies of the Peaceful and Wrathful Deities will be as vast as the sky; the medium ones will be the size of Mount Sumeru; and even the smallest will be the size of eighteen of our bodies, standing one above the other.13 Do not be afraid! All phenomenal existence is now arising as luminosities and buddha-bodies. By recognising all the present visionary appearances to be the natural luminosity of your own intrinsic awareness, manifesting as lights and buddha-bodies, you will dissolve inseparably within the lights and buddha-bodies, and buddhahood will be attained. O Child of Buddha Nature, whatever fearsome and terrifying apparitions appear to you now, recognise them to be natural manifestations [of actual reality]. Do not be afraid! Recognise these [appearances] as inner radiance, your own natural luminosity. Upon recognition, you will undoubtedly attain buddhahood, right now. That which is called 'instantaneous perfect buddhahood' will occur at this very moment. Remember this, and hold it in your mind!

Child of Buddha Nature, if you do not recognise [the visionary appearances] now, and continue to be afraid, then all the buddha-bodies of the peaceful deities will arise in the form of Mahkla; all the buddha-bodies of the wrathful deities will arise in the form of Yama Dharmarja; and then all of your perceptions will turn into malevolent forces. In this way, you will continue to wander in cyclic existence.

O, Child of Buddha Nature, if you do not recognise the present appearances as natural manifestations [of actual reality], even though you may have been learned in all the stras and tantras, which form the [Buddha's] transmitted precepts, and even though you may have practised these doctrines for an aeon, buddhahood will not be attained. Yet, if you recognise now the visionary appearances that are manifesting naturally, then, through [the understanding of] a single essential point, and through [the understanding of] a single word, you will attain buddhahood.

If, immediately after death, you do not recognise the appearances which manifest naturally, these appearances will [eventually] arise during the intermediate state of reality, in the forms of Yama Dharmarja. The largest form a.s.sumed by Yama Dharmarja is as vast as s.p.a.ce; the medium form, the size of Mount Sumeru, filling this world-system. [Thus, Yama Dharmarja will appear], his upper teeth biting into his lower lip, his eyes gla.s.sy, his hair tied up on the crown of his head, his belly bulging and his neck thin, brandishing in his hand the wooden slate [doc.u.menting] past actions - his mouth echoing with the cries of 'strike!', and 'kill!' - he is drinking brains, severing heads and ripping out internal organs. In this way, [it will appear as if his form] fills the entire world.

O, Child of Buddha Nature, when such visions arise, do not be afraid or terrified. Your body is a mental body, formed of habitual tendencies. Therefore, even if you are slain and cut into pieces, you will not die. You are, [in reality], a natural form of emptiness, so there is no need to be afraid. The forms of Yama Dharmarja arise, too, from the natural luminosity of your own intrinsic awareness. They have no material substance. Emptiness cannot be harmed by emptiness. [Clearly] determine now that, other than arising from the natural expressive power of your own awareness, [whatever seems to appear to you] externally - the Peaceful and Wrathful Deities, the blood-drinking [Herukas], the diverse animal-headed deities, the rainbow lights, the frightening forms of Yama, etc. - these are all without substantial existence. If this is successfully determined, all fear and terror will be liberated [naturally], just where it is. You will dissolve inseparably [with the visionary appearances] and buddhahood will be attained.

Upon recognising [the visionary appearances] in this way, be fervently devoted, and think: 'These are my meditational deities. They have come to escort me on the dangerous pathway of the intermediate state. I take refuge in them.' Remember the Three Precious Jewels! Remember your meditational deity, whichever it may be! Call to your meditational deity by name and pray with the following words: 'I am roaming in the intermediate state - come quickly to rescue me! Hold me in your compa.s.sion, O precious meditational deity!' Call to your spiritual teacher, by name, and pray with the following words: 'I am roaming in the intermediate state. Rescue me! Do not let your compa.s.sion forsake me!' Pray devotedly, yet again, to the a.s.sembled blood-drinking deities and recite this aspirational prayer: O, as I roam in cyclic existence, [driven] by deep-seated habitual tendencies, May the a.s.sembly of [male] Peaceful and Wrathful Deities, transcendent lords, draw me forward, Leading me on the path of [radiant] light, Through which [all] awesome and terrifying perceptions are left behind.

May the a.s.sembly of the wrathful female deities, Dhtvvar [and so forth], 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.

Now, 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 state 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 state.

When I experience suffering as the result of negative past actions, May the meditational deities 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 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.

May the fields of the five elements not rise up as a hostile force, And may I see [them as] the fields of the five enlightened families!

Recite this aspirational prayer with deep devotion. It is very important. As all fear and terror dissolve, you will a.s.suredly attain buddhahood in the Buddha-body of Perfect Resource - so do not be distracted!

The above introduction should be given three or up to seven times. Even if the negativity of the deceased is very great and even if the inheritance of past actions is very bad, it is impossible for liberation not to occur - [if there is recognition]. Yet, regardless of how often these teachings are given, if recognition does not occur, [the deceased] will necessarily roam into the intermediate state of rebirth. The introduction to that [state] is presented below, in detail.

CONCLUSION OF THE INTRODUCTION TO THE INTERMEDIATE STATE OF THE TIME OF DEATH AND THE INTERMEDIATE STATE OF REALITY.

Since it is generally the case that one will experience bewilderment at the time of death, this Liberation by Hearing is indispensable, whatever one's degree of familiarity with [meditative] practices. In the case of those who have considerable familiarity with [meditative] experience the recognition of the nature of reality can arise instantly, as soon as awareness separates from the material body. Therefore, it is essential to cultivate this experience [of reality] during one's lifetime. Those who have been introduced to [the nature of] awareness, directly, and who have cultivated [this aspect of meditative experience] during their lifetime, will have the greatest ability during the intermediate state of the time of death when the inner radiance arises. Additionally, those who during their lifetime emphasised meditation on the deity, according to the generation and perfection stages of the way of secret mantra, will have the greatest ability during the intermediate state of reality, when the visions of the Peaceful and Wrathful Deities arise.

Given the above, it is extremely important to train the mind particularly in this Liberation by Hearing, while one is alive. It should be embraced. It should be read aloud. It should be thoroughly comprehended. It should be taken to heart perfectly. It should be read aloud three times [a day], without fail. Its words and meaning should be so clearly impressed on the mind that, even were one to be pursued by a hundred a.s.sa.s.sins, its text and meaning would not be forgotten.

This being called the Great Liberation by Hearing, even those who have committed the five inexpiable crimes will attain liberation upon hearing [a recitation of its words]. Therefore, it should be read aloud in public places. It should be propagated. Since the awareness becomes many times clearer during the intermediate state, even if this teaching is sensed, as now, only once, and even if its meaning is not understood, it will be remembered at the time [of death], without a single word being forgotten. Therefore it should be read aloud to the ears of all during their lifetime. It should be read aloud across the pillows of all who are sick. It should be read aloud in the presence of all the bodies of the dead. It should be propagated, far and wide.

To meet with this [teaching] is a great good fortune. Except for those who have gathered the acc.u.mulations [of merit and pristine cognition], and purified their obscurations, it is difficult to encounter. Yet, once it is heard, liberation can be achieved just by avoiding a mistaken view.14 Therefore it should be greatly cherished. It is the essence of all teachings.

This completes the introduction to the intermediate state of reality, which forms part of the Great Liberation by Hearing in the Intermediate States, the teaching on the intermediate states which liberates just by being heard, or just by being seen.

COLOPHON.

This teaching was brought forth in secret by the accomplished master Karma Lingpa, the eldest son of the accomplished master Nyinda Sangye, from the sacred place of Mount Gampodar, which resembles a dancing G.o.d, and is located on the banks of the river Serden. The master Karma Lingpa entrusted its transmitted precepts and authorisation to his son, Choje Lingpa. The succession fell in turn to his [son] Guru Suryacandra [i.e. Lama Nyinda] and, in his presence, I Gaganadharmasamudra [i.e. Namka Chokyi Gyatso] received it with devotion.

PART THREE.

An Elucidation of the Intermediate State of Rebirth

Herein is contained the Great Liberation by Hearing, an introduction to and elucidation of the intermediate state of rebirth, [which is an extract from] the Peaceful and Wrathful Deities: A Profound Sacred Teaching, [ent.i.tled] Natural Liberation through [Recognition of] Enlightened Intention.1 I bow with respect to the spiritual teachers, and a.s.sembled meditational deities.

May they effect liberation in the intermediate state!

From within the Great Liberation by Hearing, the intermediate state of reality has already been presented. Here then follows that which is known as the elucidation of the intermediate state of rebirth.

[INTRODUCTION TO THE MENTAL BODY].

Although the elucidation of the intermediate state of reality has already been given many times, with the exception of those who are greatly experienced in the meditations of the [sacred] teachings and those who have an excellent inheritance of past actions, it is difficult for those lacking familiarity with meditative experience and those with a negative disposition to attain recognition, on account of the fear and terror [induced by] negative past actions. Therefore, from the tenth day onwards, these individuals should once again be reminded [of the nature of this intermediate state], through the following words. As before, offerings should be made to the Three Precious Jewels, and the Aspirational Prayer [Calling] to the Buddhas and Bodhisattvas for a.s.sistance should be repeated.2 Then, one should read aloud the following, three or up to seven times, calling to the deceased by name: O, Child of Buddha Nature, listen carefully and understand! h.e.l.l-beings, G.o.ds and those with the body of the intermediate state are born in a supernormal manner. Formerly, when the visions of the Peaceful and Wrathful Deities arose before you during the intermediate state of reality - you did not recognise them. Then, overwhelmed by terror, you would have fainted. Four and a half days later, upon awakening from this faint, your consciousness has again become clear and a body, resembling your former one, has arisen. This ['body'] is described in the tantras:3 Having the bodily form of one's past and emergent existences, Complete with all sense-faculties, and the power of un.o.bstructed movement.

Endowed with miraculous abilities derived from past actions, Visible to those similar in kind and through pure clairvoyance.

Here, 'past and emergent'4 means that your [present] body [which is a product of] your past habitual tendencies will resemble a body of flesh and blood, but, like a body of the Auspicious Aeon (bhadrakalpa) it will also be radiant and possess certain of the major and minor marks. Since this [state] is an apparitional experience of the mental body, it is called 'the mental body of apparitional experience in the intermediate state'.5 At this time, if you are to be born as a G.o.d, you will come to experience the apparitional field of the realm of the G.o.ds. Depending on whichever of the realms you are to take birth in, whether that of the antiG.o.ds, humans, animals, anguished spirits or h.e.l.l-beings, you will come to experience its particular apparitional field. Therefore, 'past' means that for three and a half days you will possess the bodily form [which is a product] of your past habitual tendencies and existences. And 'emergent' means that, after [three and a half days], the apparitional field of the next realm into which you are to be born, will 'emerge'. Hence, the expression 'past and emergent' [existences].

Whatever apparitional fields emerge at this time, do not be drawn by them! Do not become attached to them! Do not cling to them! If you cling to them and become attached, you will continue to roam amongst the six cla.s.ses [of beings] and be turning towards suffering. Although, until yesterday, the intermediate state of reality arose [within you], you did not recognise it. As a result you have been compelled to wander here. Now, just as was [formerly] introduced by your spiritual teacher, if you are able to cultivate, undistractedly, [a recognition of] the essential nature [of reality], if you can rest and abide without grasping and without activity, directly, in the unwavering, naked awareness, which is radiance and emptiness conjoined, you can attain liberation and avoid wandering, yet further, towards the womb entrances. If you are not able to achieve this recognition, then visualise your meditational deity, whichever it may be, or your spiritual teacher, as being [seated] on the crown of your head and be intensely and fervently devoted. This is most important. Again and again, do not be distracted.

If [the deceased] does indeed recognise this essential nature [of reality], he or she will attain liberation and avoid roaming further amongst the six cla.s.ses [of beings]. But, on account of negative past actions, recognition is not easy to achieve, and therefore, one should reiterate [the introduction], in the following words: O, Child of Buddha Nature, listen [carefully] yet again! The phrase, 'Complete with all sense-faculties, and the power of un.o.bstructed movement'6 means that, even though you may have been blind, deaf or lame while you were alive, now, in the intermediate state, your eyes see forms, your ears hear sounds and all your sense-faculties are faultless, clear and complete. Hence [the tantra] says 'complete with all sense faculties'. Recognise this [sensory clarity], for it is a sign that you have died and are wandering in the intermediate state. Remember this oral instruction! O, Child of Buddha Nature, 'un.o.bstructed' means that the body which you now have is a mental body. Your awareness is now separated from its physical support. Therefore, this is not a body of solid form. Accordingly, you now have the ability to move un.o.bstructedly; penetrating to the core of all forms, you can pa.s.s through Mount Sumeru, and through dwellings, the earth, stones, boulders and mountains. Indeed, other than your mother's womb and the 'Indestructible Seat',7 you can pa.s.s back and forth even through Mount Sumeru itself. Remember the advice of your spiritual teacher - for this [ability] is a sign that you are wandering in the intermediate state of rebirth. [Recognise this] and pray to the meditational deity Mahkrunika.

O, Child of Buddha Nature, the phrase 'endowed with miraculous abilities derived from past actions'8 does not mean that you necessarily possess any enlightened attributes, or any miraculous ability in meditative stability, but that you have a miraculous ability which results from your past actions and accords with your past actions.9 [Consequently], you will have the ability to circ.u.mambulate Mount Sumeru and the four continents, in an instant. Merely in the time it takes to withdraw or hold out an arm, you can travel instantly anywhere you wish, just by thinking of your desired destination. Do not be fascinated by these diverse and haphazard miraculous abilities. Do not indulge in them. Of all the things which you have the ability to recall, there is not one which you cannot make manifest. You have the ability now, to manifest [any aspect of your past], unimpededly. Therefore recognise this and pray to your spiritual teacher.

O, Child of Buddha Nature, as for the phrase 'visible to those similar in kind and through pure clairvoyance',10 the words 'similar in kind' mean that in the intermediate state, those of a similar kind of birth will come to perceive one another. Thus, in the case of those 'similar in kind' who are to be born as G.o.ds, the G.o.ds [to be] perceive one another. Similarly, those that are 'similar in kind' to any of the six cla.s.ses [of beings], will come to perceive one another. Do not become attached [at the sight of these beings]! Meditate on [the meditational deity] Mahkrunika. The words 'visible through pure clairvoyance' do not refer to the [clairvoyance] which results from the meritorious qualities of the G.o.ds and so forth, but they do refer to the pure clairvoyance with which those of genuine meditative concentration perceive.11 However, this is not [a clairvoyance] that can perceive [the beings of the intermediate state] at all times. If you are intent on seeing [beings of like nature in this intermediate state] then they will be perceived. If you are not so intent, they will not be perceived. This [clairvoyance] will dissolve, as soon as your concentration is distracted.

O, Child of Buddha Nature, with a body having qualities such as these just described, you will [once again] see your homeland and your relatives, as if in a dream. Yet, even though you call out to your relatives, they will not reply. You will see your family and relatives crying and realise: 'I am dead. What should I do now?' Thinking this, you will be overwhelmed by intense suffering - you will feel like a fish [expelled from the water], writhing on hot sand. Although you will suffer [on realising that you are dead], this is not helpful [to you now]. If you have a spiritual teacher, pray to your spiritual teacher! Pray to the meditational deity, Mahkrunika! Although you will feel attached to your relatives, this is not helpful [to you now]. Do not be attached! Pray to Mahkrunika, and be free of suffering, awe and fear.

O, Child of Buddha Nature, your [present] awareness, freed from its [physical] support, [is being blown] by the coursing vital energy of past actions. Choicelessly, riding the horse of breath, it drifts directionless, like a feather on the wind. To all those who are crying, you will call out: 'I am here! Do not cry!' But they will not hear you. Yet again, you will realise 'I am dead' and experience a very profound despair. Do not be absorbed by this suffering!

Continuously, there will be greyness, like autumn twilight, with neither day nor night. The intermediate states [between death and birth] will last for one week, or two, or three, or four, or five, or six or seven weeks - up to forty-nine days in all. It is said that suffering in the intermediate state of rebirth will last, generally speaking, for twenty-one days. However, since the duration [of this state] is based on past actions, a specific number of days is not certain.

O, Child of Buddha Nature, at this time the fierce, turbulent, utterly unbearable hurricane of past actions will be [swirling] behind you, driving you on. Do not be afraid! This is your own bewildered perception. Before you, there will be a terrifying, dense and unfathomable darkness, echoing with cries of 'Strike!' and 'Kill!' Do not be afraid! Moreover, in the case of very negative beings, a swarm of carnivorous ogres will arise, executors of the unfailing law of cause and effect,12 brandishing an array of weapons, and screaming out aggressively: 'Strike!' and 'Kill!' You will imagine that you are being pursued by terrifying wild animals. You will imagine that you are being pursued by hordes of people, and [that you are struggling] through snow, through rain, through blizzards and through darkness. There will be the sound of mountains crumbling, of lakes flooding, of fire spreading and the roar of fierce winds springing up. Terrified, you will try to flee wherever you can, but your path ahead will [suddenly] be cut off by three precipices: one white, one red and one black, all three awesomely frightening; you will feel as if on the verge of falling.

O, Child of Buddha Nature, these are not truly precipices. They are aversion, attachment and delusion, respectively.13 Know now that this is the intermediate state of rebirth, and call to [the meditational deity] Mahkrunika, by name, and pray: 'O, lord Mahkrunika, Spiritual Teacher and Precious Jewel, save me (say your name) from falling into lower existences' [Pray with deep commitment in this way]; do not forget!

At this stage, in the case of those individuals who have gathered the acc.u.mulations [of merit and pristine cognition] and have sincerely practised the teachings, one will be welcomed by [visions of] abundant riches and one will experience manifold blissful and happy states. [In the case of those individuals who are indifferent or deluded, who have been neither virtuous nor negative, one will experience neither pleasure nor pain, but only an apathetic delusion.]14 Whichever of these happens, O, Child of Buddha Nature, whatever objects of desire or blissful or happy states appear before you, do not be attached to them. Do not cling to them! Be free from attachment and clinging and mentally offer these [experiences] to your spiritual teacher and to the [Three] Precious Jewels. Particularly, if these visions are of indifference, devoid of happiness or pain, abide in the experience of the Great Seal, where awareness is [naturally present], without meditation and without distraction. This is very important.

O, Child of Buddha Nature, at this time, you will try to find shelter [from the hurricane of past actions] below bridges, in mansions, in temples or gra.s.s-huts or beside stpas and so forth, but this [shelter] will be momentary, it will not last. Your awareness, now separated from your body, will not rest and you will feel reckless, angry and afraid. Your consciousness will be faltering, superficial, and nebulous. Again you will realise: 'Alas! I am dead, what should I do now?' Reflecting on this, your consciousness will grow sad, your heart will be chilled and you will feel intense and boundless misery. Your mind is being compelled to move on, without settling in one place. Do not indulge in all kinds of memories! Let your awareness rest in an undistracted state!

[The time will come when you will realise that] you have no food, except that which has been dedicated to you. As for companionship, [here], similarly, there will be no certainty. These are both indications that the mental body is wandering in the intermediate state of rebirth. Your present feelings of happiness and sorrow are [now] driven by your past actions.

[Once again], seeing your homeland, circle of friends, relatives and even your own corpse, you will realise: 'I am dead! What should I do now?' You will feel deeply saddened [by your existence] in a mental body, and wish, 'O that I might obtain a physical body!' Consequently, you will experience roaming here and there in search of a body. You might even attempt, many times, to re-enter your own body, but a long time has already elapsed in the [previous] intermediate state of reality. In winter your body will have frozen, in summer it will have decayed. Alternatively, your relatives will have cremated it, buried it in a grave, or offered it to the birds and wild animals. Not finding a way back, you will feel utterly distressed, and you will certainly feel yourself [trying to] squeeze [into the crevices] between stones and rocks. Torments such as these will enfold you. This being the intermediate state of rebirth, so long as you search for a body, you will experience nothing but suffering. Therefore give up your clinging to a body and rest in a state of non-activity, [undistractedly].

Liberation can be obtained in the intermediate state, as a result of the above introduction. However, even though this introduction is given, due to negative past actions, recognition may not occur. So again, you should call to the deceased by name and say the following words: O, Child of Buddha Nature, (call to the deceased by name), listen [to me]. It is due to your own past actions that you are now suffering in this way. No one else is responsible - this is solely the result of your own past actions. Pray ardently now to the Three Precious Jewels. They will protect you. If you do not pray intensely now, especially if you do not know how to meditate on the Great Seal, or if you cannot meditate on a meditational deity, the 'innate good conscience' within you15 will now gather together all your virtuous actions, counting them out with white pebbles, and the 'innate bad conscience' within you will gather together all your non-virtuous actions, counting them out with black pebbles. At this moment you will tremble with extreme fear, awe and terror. You will tell lies, saying, 'I have not committed non-virtuous actions!' But at this, Yama will say: 'I shall consult the mirror of past actions.'16 In the mirror of past actions, [all your virtues and non-virtues] will be reflected vividly and precisely. Your attempts at deceit will be of no use. Tying a rope around your neck, Yama will drag you forward. He will sever [your head] at the neck, extract your heart, pull out your entrails, lick your brains, drink your blood, eat your flesh and suck your bones. Despite this, you will not die. Even as your body is [repeatedly] cut into pieces, it will be continuously revived. Experiencing being cut into pieces in this way, time after time, will cause enormous suffering. From the moment the counting of the pebbles begins, do not be afraid! Do not be terrified! Do not lie, and do not be afraid of Yama. The body which you now have is a mental body; therefore, even though you experience being slain and cut into pieces, you cannot die. [Recognise now, that] in reality, you need have no fear, because, [in truth], your [body] is a natural form of emptiness. The acolytes of Yama are also, [in reality], natural forms of emptiness - these are your own bewildered perceptions. Your body, formed of mental propensities, is [a natural form of] emptiness. Emptiness cannot harm emptiness. Signlessness cannot harm signlessness. Outside, and distinct from your own bewildering perceptions, Yama, G.o.ds, malevolent forces, the bull-headed Raksa and so on, do not substantially exist.17 Recognise this! Recognise, now, that this is the intermediate state! Place your mind in the meditative stability of the Great Seal! If you do not know how to meditate, directly examine the essence of that which is producing your fear and terror. This [essence] is a stark emptiness, completely with out inherent existence in any respect whatsoever! This [stark emptiness] is the Buddha-body of Reality. Yet, this emptiness is not a vacuous or nihilistic emptiness. The essential nature of this emptiness is an awesome, direct and radiant awareness, which is the enlightened intention of [the Buddha-body of] Perfect Resource. Indeed, emptiness and radiance are not separate: the essential nature of emptiness is radiance and the essential nature of radiance is emptiness. This indivisible, naked, unclouded and exposed awareness, present as it is right now in a natural uncontrived state, is the Buddha-body of Essentiality.18 Furthermore, the natural expressive power [of this Buddha-body of Essentiality] is the compa.s.sionate Buddha-body of Emanation, which arises everywhere without obstruction.

O, Child of Buddha Nature, listen [to me] now, and do not be distracted. By merely recognising [the essential nature of your experience] in the above way, you will attain perfect buddhahood, endowed with these four buddha-bodies. Do not be distracted! The division between buddhas and sentient beings is determined by this [recognition]. If you are distracted at this critical moment, the opportunity to escape from the swamp of suffering will be lost. It is said of this very moment: In an instant, penetrating a.n.a.lysis is made.

In an instant, perfect buddhahood is attained.

Until yesterday, because you were distracted, even though so many aspects of the intermediate states have arisen, you did not attain recognition. [Up to this time], you have experienced so much fear and terror. Now, if you continue to be distracted, the lifeline of compa.s.sion, suspended to you, will be cut off and you will move on to a place where there is no [immediate] prospect of liberation. So be careful.

Through this introduction, even though [the deceased] may have failed to attain recognition previously, he or she will be able to do so at this stage and consequently attain liberation.

If, however, [the deceased] is a lay person, who does not know how to meditate, you should say the following words: O, Child of Buddha Nature, if you do know how to meditate you should call to mind the Buddha, the [sacred] teachings, the [sublime] a.s.sembly of monks and nuns, and [the meditational deity] Mahkrunika and pray to them. Meditate on all the fearful and terrifying appearances as being [forms] of Mahkrunika, or your meditational deity. Remember your spiritual teacher and remember the name which you received during empowerment ceremonies in the human world.19 [Say this name to] Yama Dharmarja and do not be afraid of him. [Know now, that] even if you were to plunge down over the precipices, you would not be harmed. So, abandon your fear and your terror.

Even though liberation may not have been achieved previously, if the above introduction is accepted, [the deceased] will attain liberation at this juncture.

Yet, since there is the possibility that [the deceased] will not achieve recognition, even though the introduction has been given, it is very important to persevere. Therefore, once again, one should call to the deceased by name and say the following words: O, Child of Buddha Nature, your present perceptions can, like a catapult, in a instant, cast you into the most awesome states; either blissful or full of suffering. Therefore, now, [it is critical that] your perceptions are not coloured by either attachment or aversion.

It may be that you are about to take birth in the higher realms, yet at the time when the perceptions of the higher realms occur, your living relatives, now left behind, are sacrificing and offering many animals on your behalf, dedicating [this activity] to you, the deceased. Corrupted perceptions will thus arise and consequently an intense aversion may well up [within you], and this will form a connecting link to a birth in the h.e.l.l realms. Therefore, whatever activities occur in the place that you have left behind, meditate on loving kindness, and ensure that aversion does not arise!

Alternatively, your mind may grow attached to your wealth and possessions, now left behind, or else, knowing that your wealth and possessions are being enjoyed and owned by others, you may become both attached to those worldly goods and also hateful towards those left behind [who are using your possessions]. As a result of this, a connecting link will certainly be formed to a birth amongst the h.e.l.l beings or amongst the anguished spirits, even though you may have been at the point of attaining birth in [one of] the higher realms. However attached you may be to the wealth now left behind, you do not have the ability to enjoy it. Since it is absolutely of no use to you, abandon your attachment and yearning for the wealth that you have left behind. Let it go! Be decisive! Regardless of who is enjoying your wealth, do not be possessive! Let it go! Cultivate devotion, and imagine that you are offering these [worldly possessions] to your spiritual teacher and to the [Three] Precious Jewels. Rest in a state free from attachment and free from clinging.

Once again, even when the Kakandhran incantation for the dead is being recited for you and the Purification of the Lower Realms (Sarvadurgatipariodhanatantra) is being recited on your behalf, you may perceive, with your present subtle cognitive ability, that these [rites] are being performed impurely and distractedly, and that those [who are performing these rituals] are impure in both their commitments and vows and are careless in their conduct. As a result, you may have no confidence in them, you may form a bad opinion of them, and you may become fearfully and horribly aware of their negative past actions, etc., as well as of their impure practice of the [sacred] teachings and the rituals. Feeling this, you will experience the utmost sadness, and think: 'Alas, they have betrayed me! They have truly betrayed me!' As a consequence of your profound disenchantment, instead of maintaining purity of perception and [feelings of] respect, negative opinions and loss of confidence will arise within you. Thus, [these perceptions and feelings] will form a connecting link that will certainly propel you into the lower existences, and, in this way, [your subtle cognitive ability and the rituals recited on your behalf] will not have been of benefit, but rather of great harm.

However impure may be the practice of the [sacred] teachings by your friends now left behind, you must maintain respect and purity of perception from the depths of your heart. Think to yourself: 'My own perception is so polluted! How could the speech of the buddhas be impure! These [impure perspectives] have arisen as a consequence of my own impure perception, and [will appear to me] just as the flaws on my face will be reflected in a mirror. As for these [individuals performing the rituals, in reality] their bodies are the [sublime] community of monks and nuns, their speech is the genuine [sacred] teaching, and their minds are the essence of the buddhas. Therefore, I take refuge in them.' Thinking thus, whatever activities occur in the place that you have left behind, they will certainly be beneficial to you. It is extremely important to maintain this purity of perception. Do not forget this!

Even if you are about to be born into the lower existences, [yet you do maintain purity of perception], and you perceive the relatives that you have left behind practising the virtuous teachings, unstained by negativity, and you see your spiritual teachers and masters purely practising the rituals with virtuous body, speech and mind, you will feel great joy. Simply through this [experience of great joy], even though you were about to fall into lower existences, this [joy] will form a connecting link, which will certainly turn you back towards the higher realms. Since there is such manifold benefit, do not now lapse into impure perception. It is extremely important to maintain purity of perception and to be unbiasedly devoted. So, be careful!