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 Mahākāla; all the buddha-bodies of the wrathful deities will arise in the form of Yama Dharmarāja; 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 sūtras 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 Dharmarāja. The largest form assumed by Yama Dharmarāja is as vast as space; the medium form, the size of Mount Sumeru, filling this world-system. [Thus, Yama Dharmarāja will appear], his upper teeth biting into his lower lip, his eyes glassy, his hair tied up on the crown of his head, his belly bulging and his neck thin, brandishing in his hand the wooden slate [documenting] 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 Dharmarāja 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 compassion, 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 compassion forsake me!’ Pray devotedly, yet again, to the assembled blood-drinking deities and recite this aspirational prayer:
O, as I roam in cyclic existence, [driven] by deep-seated habitual tendencies,
May the assembly 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 assembly of the wrathful female deities, Dhātvῑśvarῑ [and so forth], support me from behind,
And, thus [encircled], may I be rescued
From the fearsome passageway 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 compassion,
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 Compassionate One, Mahākāruṇika, 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 assuredly 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 th
e 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 assassins, 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 accumulations [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 god, 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, [entitled] Natural Liberation through [Recognition of] Enlightened Intention.1
I bow with respect to the spiritual teachers, and assembled 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 Assistance 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! Hell-beings, gods 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 unobstructed 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 god, you will come to experience the apparitional field of the realm of the gods. Depending on whichever of the realms you are to take birth in, whether that of the antigods, humans, animals, anguished spirits or hell-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 classes [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 classes [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 unobstructed 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, ‘unobstructed’ 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 unobstructedly; penetrating to the core of all forms, you can pass through Mount Sumeru, and through dwellings, the earth, stones, boulders and mountains. Indeed, other than your mother’s womb and the ‘Ind
estructible Seat’,7 you can pass 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 Mahākāruṇika.
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 circumambulate 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.
The Tibetan Book of the Dead Page 30