The Tibetan Book Of The Dead Part 6

Therefore, the true understanding of the nature of mind is not ill.u.s.trated by [the metaphor of] the sky.

[To achieve this understanding], let the mind remain in its own state, without distraction!

[THE NATURE OF APPEARANCES].

Now, with regard to the diversity of relative appearances: They are all perishable; not one of them is genuinely existent.

All phenomenal existence, all the things of cyclic existence and nirvna, Are the discernible manifestations of the unique essential nature of one's own mind.

[This is known because] whenever one's own mental continuum undergoes change, There will arise the discernible manifestation of an external change.

Therefore, all things are the discernible manifestations of mind.

For example, the six cla.s.ses of living beings discern phenomenal appearances in their differing ways: Eternalistic extremists [and others] who are remote from [the Buddhist perspective], Perceive [appearances] in terms of a dichotomy of eternalism and nihilism; And [followers of] the nine sequences of the vehicle perceive [appearances] in terms of their respective views, [and so forth].

For as long as this diversity [of appearances] is being perceived and diversely elucidated, Differences [as to the nature of appearances] are apprehended, And consequently, bewilderment comes about through attachment to those respective [views].

Yet, even though all those appearances, of which one is aware in one's own mind, Do arise as discernible manifestations, Buddhahood is present [simply] when they are not subjectively apprehended or grasped.

Bewilderment does not come about on account of these appearances - But it does come about through their subjective apprehension.

[Thus], if the subjectively apprehending thoughts are known to be [of the single nature of] mind, they will be liberated of their own accord.

All things that appear are manifestations of mind.

The surrounding environment which appears to be inanimate, that too is mind.

The sentient life-forms which appear as the six cla.s.ses of living beings, they too are mind.

The joys of both the G.o.ds and humans of the higher existences which appear, they too are mind.

The sorrows of the three lower existences which appear, they too are mind.

The five poisons, representing the dissonant mental states of ignorance, which appear, they too are mind.

The awareness, that is self-originating pristine cognition which appears, it too is mind.

The beneficial thoughts conducive to attainment of nirvna which appear, they too are mind.

The obstacles of malevolent forces and spirits which appear, they too are mind.

The deities and [spiritual] accomplishments which manifest exquisitely, they too are mind.

The diverse kinds of pure [vision] which appear, they too are mind.

The non-conceptual one-pointed abiding [in meditation] which appears, it too is mind.

The colours characteristic of objects which appear, they too are mind.

The state without characteristics and without conceptual elaboration which appears, it too is mind.

The non-duality of the single and the multiple which appears, it too is mind.

The unproveability of existence and non-existence which appears, it too is mind.19 There are no appearances at all apart from [those that originate in] the mind.

The unimpeded nature of mind a.s.sumes all manner of appearances.

Yet, though these [appearances] arise, they are without duality, And they [naturally] subside into the modality of mind, Like waves in the waters of an ocean.

Whatever names are given to these unceasingly [arising] objects of designation, In actuality, there is but one [single nature of] mind, And that single [nature of mind] is without foundation and without root.

[Therefore], it is not perceptible at all, in any direction whatsoever.

It is not perceptible as substance, for it lacks inherent existence in all respects.

It is not perceptible as emptiness, for it is the resonance of awareness and radiance.

It is not perceptible as diversity, for it is the indivisibility of radiance and emptiness.

This present intrinsic awareness is manifestly radiant and clear, And even though there exists no known means by which it can be fabricated, And even though [this awareness] is without inherent existence, It can be directly experienced.

[Thus], if it is experientially cultivated, all [beings] will be liberated.

[CONCLUSION].

All those of all [differing] potential, regardless of their ac.u.men or dullness, May realise [this intrinsic awareness].

However, for example, even though sesame is the source of oil, and milk of b.u.t.ter, But there will be no extract if these are unpressed or unchurned, Similarly, even though all beings actually possess the seed of buddhahood, Sentient beings will not attain buddhahood without experiential cultivation.

Nonetheless, even a cowherd will attain liberation if he or she engages in experiential cultivation.

For, even though one may not know how to elucidate [this state] intellectually, One will [through experiential cultivation] become manifestly established in it.

One whose mouth has actually tasted mola.s.ses, Does not need others to explain its taste.

But, even learned scholars who have not realised [this single nature of mind] will remain the victims of bewilderment.

For, however learned and knowledgeable in explaining the nine vehicles they may be, They will be like those who spread fabulous tales of remote [places] they have never seen, And as far as the attainment of buddhahood is concerned, They will not approach it, even for an instant.

If this nature [of intrinsic awareness] is understood, Virtuous and negative acts will be liberated, right where they are.

But if this [single nature] is not understood, One will ama.s.s nothing but [future lives within] cyclic existence, with its higher and lower realms, Regardless of whether one has engaged in virtuous or non-virtuous actions.

Yet, if one's own mind is simply understood to be pristine cognition, [utterly] empty [of inherent existence], The consequences of virtuous and negative actions will never come to fruition - For just as a spring cannot materialise in empty s.p.a.ce, Within [the realisation of] emptiness, virtuous and negative actions do not objectively exist.20 So it is that, for the purpose of nakedly perceiving the manifestly present intrinsic awareness, This Natural Liberation through Naked Perception is most profound.

Thus, [by following this instruction], one should familiarise oneself with this intrinsic awareness.

Profoundly Sealed!

E-MA!.

This Introduction to Awareness: Natural Liberation through Naked Perception Has been composed for the sake of future generations, the sentient beings of a degenerate age.

[It integrates] in a purposeful concise abridgement, All my preferred tantras, transmissions and esoteric instructions.

Though I have disseminated it at this present time, It will be concealed as a precious treasure.

May it be encountered by those of the future, Who have a [positive] inheritance of past actions.21 SAMAYA rgya rgya rgya!

This treatise concerning the direct introduction to awareness, ent.i.tled Natural Liberation through Naked Perception, was composed by Padmkara, the preceptor of Oddiyna. May [its influence] not be ended until cyclic existence has been emptied.

5.

The Spiritual Practice ent.i.tled Natural Liberation of Habitual Tendencies CONTEXT.

This is the concise 'generation stage' practice a.s.sociated with this cycle of teachings. Normally, after completing the preparatory philosophical studies and meditational practices over many years, the full generation stage practice ent.i.tled The Natural Liberation of Feelings would be done four times a day while in an extended solitary retreat. Following this retreat, the full generation stage practice should be done at least monthly. As a method for enhancing and sustaining an unbroken purity of perception, this concise practice, The Natural Liberation of Habitual Tendencies, should be done three times a day, in the morning, at midday and in the evening, throughout the pract.i.tioner's life. If this is not practical, then the concise practice should be done twice a day, in the morning and evening, or at least once a day in the morning, following the Preliminary Practice (Chapter 1).

The aim is to provide a means by which the pract.i.tioner can cultivate an unwavering recognition of the nature of the Peaceful and Wrathful Deities within his or her own mind and body. Thereby recognition of the natural purity of the pract.i.tioner's impure habitual tendencies is continuously developed. The measure of successful training is: the location and nature of the deities will be remembered even in the pract.i.tioner's dreams, and, the arising of a sustained recognition that all phenomena, sounds and thoughts are, in their essence, the body, speech and mind of the deities.

Herein is contained The Spiritual Practice ent.i.tled Natural Liberation of Habitual Tendencies,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 Samantabhadra and Mahottara,3 To the a.s.sembly of the Peaceful and Wrathful deities, And to the a.s.sembly of the Hundred Sacred Enlightened Families!

Having been liberated in the intermediate states, May all beings abide in the reality of the three buddha-bodies.

O You who are fortunate and auspiciously blessed, Apply [yourself to] the meditations and recitations of this most lucid Spiritual Practice, Which is a coalescence of the [full means of accomplishment] of the Peaceful and Wrathful Deities!

Never forget [to practise this] throughout the three times.

THE TEN-BRANCHED PRAYER FOR THE ACc.u.mULATION [OF MERIT].

[First], visualise in the s.p.a.ce before you the Three Precious Jewels and the deities of the hundred enlightened families, and then recite as follows: The Branch of Taking Refuge OM AH HUM.

I respectfully take refuge, inseparably, from now until enlightenment, In the infinitude of Peaceful and Wrathful Deities, the Conquerors Gone to Bliss, The Three Precious Jewels, the meditational deities, The ocean of dkins, and a.s.sembly of oath-bound protectors, Within the infinite [buddha] fields, reaching to the limits of s.p.a.ce.

The Branch of Invitation I request the infinite Peaceful and Wrathful Deities Of the ten directions and four times, Compa.s.sionate emanations embodying discriminative awareness and skilful means, Pervading the vast infinite s.p.a.ce of reality's expanse, To come to this place for the sake of [all] living beings.

The Branch of Requesting [the Deities] to be Seated I request that [the meditational deities] be seated, Here on sun, moon, and lotus cushions, [Symbolising] skilful means, discriminative awareness, and their stainless [union], Upon their bejewelled thrones [fashioned] in the form of lions and so forth, In [an att.i.tude of] unblemished supreme delight, Within this mandala of pristine cognition, Which is the [natural] purity of phenomenal existence!

The Branch of Paying Homage I bow down to the a.s.sembly of the Peaceful and Wrathful Conquerors, To the father and mother deities, and [all] their offspring, [Whose essence is] the pristine cognition of Samantabhadra, Displayed as uncorrupted bliss in the secret womb of Samantabhadr.

The Branch of Making Offerings I request the Peaceful and Wrathful Conquerors, the oceans of Those Gone to Bliss, To partake of these inestimable outer, inner, and secret offerings, Both those actually arrayed and those mentally emanated, Which are offered for the benefit of all living beings.

The Branch of the Confession of Negativity I acknowledge and remorsefully confess all my negative obscurations And all my habitual tendencies of body, speech and mind, Beginninglessly influenced by the three poisons Which are the acc.u.mulating causes for [rebirth]

Among the lower states [of suffering] in cyclic existence.

The Branch of Sympathetic Rejoicing I rejoice with great delight in the [buddha] fields of supreme bliss, Where all phenomenal existence is [recognised as] the pervasion of reality's expanse.

I rejoice in [all] compa.s.sionate acts, in their merits, and in their altruistic intention, And in all [deeds that are] the source of merit and pristine cognition.

The Branch of Turning the Wheel of the [Sacred] Teachings I exhort the teachers throughout the fields of the ten directions, Who are as numerous as atoms, To stir from their meditative commitments for the sake of all sentient beings, And to turn the Wheel of the Sacred Teachings, Thus [entirely] pervading the reaches of s.p.a.ce.

The Branch of Requesting [the Buddhas] Not to Enter Nirvna I beseech you all, O teachers, infinite buddhas without exception, To remain [present] and not to pa.s.s into nirvna, And to continue to enact deeds of extensive benefit for the sake of beings, Until the world-systems of cyclic existence have been emptied!

The Branch of the Dedication [of Merit] to the Unsurpa.s.sed Greater Vehicle [By the power of] whatever past, present and future virtues I acc.u.mulate, May all sentient beings, throughout the furthest reaches of s.p.a.ce, Mature into worthy recipients of the unsurpa.s.sed Greater Vehicle, And then swiftly attain the status of the infinite Peaceful and Wrathful Deities!

PURIFICATION.

OM AH HUM BODHICITTA MAHASUKHAJNANA DHATU AH OM RULU RULU HUM BHYOH HUM 4.

From the field of reality's expanse, uncreated and pure, Within a celestial palace, which is a seminal point [of light], pure, unceasing, and radiant, Through the natural expressive power of one's own mind, uncontrived and empty, Intrinsic awareness, radiant and empty, arises in the form of Vajrasattva, [Seated] upon a bejewelled throne adorned with lotus, sun and moon [cushions].