The Tibetan Book of the Dead
Page 32
Now when I roam alone, separated from loved ones,
And [myriad] images of emptiness arise, naturally manifesting,
May the buddhas [quickly] release the power of their compassion,
And may the fear of the awesome and terrifying intermediate state be annulled.
When I experience suffering, as the result of negative past actions,
May the meditational deity [Mahākāruṇika] dispel all such misery,
And as the natural sound of reality reverberates like a thousand peals of thunder,
May all sounds be transformed into the resonance of the Six Syllables.
When I am driven on by past actions, unable to find a refuge,
May the Great 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.
Say this aspirational prayer with ardent longing; it will certainly lead you on to the path. Be absolutely certain that this [aspirational prayer] will not deceive you. This is most important!
Through these words, [the deceased] will regain his or her focus, and recognition will occur. Then, liberation will be attained.
[OBSTRUCTION OF THE WOMB ENTRANCES]
Even though this introduction may have been given many times, due to the potency of strong negative past actions, recognition may be difficult. It is very beneficial, therefore, to repeat [the introduction] now, many times. Again, therefore, calling to the deceased by name, you should say the following words [at least] three times:
O, Child of Buddha Nature, if you have not taken to heart [the introduction] which has gone before, from now on, the body of your past life will grow more faint and the body of your next life will grow more vivid. At this, you will be dismayed, and you will think: ‘I am experiencing such misery! Now I will look for whatever kind of body I can find.’ Thinking in this way, you will move haphazardly and randomly towards whatever might appear and consequently the six lights indicative of the six realms of living beings will dawn; and, according to your past actions, [the light of the realm] into which you are to be born will shine the most of all. O, Child of Buddha Nature, listen! What are these six lights, you may ask? A dull white light indicative of the realm of the gods will arise. A dull red light indicative of the realm of the antigods will arise. A dull blue light indicative of the human realm will arise. A dull green light indicative of the animal realm will arise. A dull yellow light indicative of the realm of the anguished spirits will arise and a dull smoky light indicative of the realm of the hell-beings will arise. These six lights will emerge. And at this time, your [present] body will take on the colour of the light of the realm into which you are to be born. O, Child of Buddha Nature, at this juncture, the essential points of the oral instructions are extremely important.
Meditate now on the light [that dawns] as being Mahākāruṇika! Meditate on the thought that when the light dawns, it is Mahākāruṇika. This is the most profound crucial point. It is extremely important, because [this oral instruction] obstructs birth.
Alternatively, you should meditate for a long time on your meditational deity, whichever it may be. [Meditate on the deity] appearing like an illusion, completely free from inherent existence. This is called [the practice of] the ‘pure illusion-like body’. Accordingly, dissolve [the form of] the meditational deity from the extremities [inwards], until it disappears completely, and abide in the [resultant] state of emptiness and radiance, where nothing at all substantially exists and where there is no subjective apprehension. Meditate yet again on the meditational deity. Meditate again on the inner radiance. Meditate alternately in this way, and after this, dissolve your awareness itself from the extremities [inwards, into emptiness and radiance]. Wherever there is space there is awareness. Wherever there is awareness there is the Buddha-body of Reality. Abide nakedly, therefore, in the state of the unimpeded Buddha-body of Reality, free from conceptual elaboration. [Abiding] in this state, birth will be obstructed and buddhahood will be attained.
Yet, those unfamiliar with meditative experience and those very weak in their practice will not be able to understand [and apply the above introductions]. Once again, overcome by confusion, they will wander towards the womb entrances. Thus, the teachings which obstruct the womb entrances become of great importance and you should, once again, call to the deceased by name and say the following words:
O, Child of Buddha Nature, if you have not attained recognition [as a result of the introductions] which have gone before, then, based on the potency of your past actions, the perception will arise that you are moving upwards, or moving horizontally or moving downwards.21 As this occurs, you should meditate on Mahākaruṇika. Remember this!
Yet again, as described before, the experience will arise of being pursued by whirlwinds, blizzards, hail, or fog; and a crowd of people, and you will be trying to escape. Those who are lacking in merit will experience that they are fleeing towards a place of suffering. Those with merit will experience arriving at a place of happiness. O, Child of Buddha Nature, now, at this point, the signs of the environment into which you are to be born, on one amongst the four continents, will arise. Specifically for this moment, there are many profound essential points of oral instruction. Therefore listen, now, without distraction. Even though, previously, you have not taken to heart the essential instructions introduced to you, you can do so now, for even those whose practice is very weak can understand [and apply one of] the following essential instructions. So listen, now, without distraction.
At this stage, it is extremely important that you carefully employ the methods for obstructing the womb entrances. [Principally], there are two such methods of obstruction. These are: [first], the method which obstructs the person who is to enter the womb and, [second], the methods which obstruct the womb which is to be entered.
The oral teaching for the method which obstructs the person who is to enter the womb, is as follows:
O, Child of Buddha Nature, (call to the deceased by name) visualise now your meditational deity, whichever it may be, with vibrancy. [Meditate on the deity] as [vividly] apparent, yet completely lacking in inherent existence, like [the reflection of] the moon in water. If you do not have a specific meditational deity, then visualise the lord Mahākāruṇika, again with great vibrancy. Then, [gradually], dissolve [the image of] the meditational deity from the extremities [inwards, until it disappears completely] and then meditate on the [resultant union] of inner radiance and emptiness, which is utterly free from any objective referent. This is the profound essential point. Meditate in this way, for it is said that by this means entry into a womb will be averted.
Should even this [introduction] not cause obstruction and should [the deceased] continue to draw closer to the act of entering a womb, there are also the profound oral instructions which obstruct the womb entrances. These are as follows:
[O, Child of Buddha Nature,] listen [carefully]! In the recitation of the Root Verses of the [Six] Intermediate States, the following lines are spoken. Repeat these, now, after me:22
Alas, now as the intermediate state of rebirth arises before me,
I must with one-pointed intention concentrate my mind,
And resolutely connect with the residual potency of my virtuous past actions.
I must obstruct the womb entrances and call to mind the methods of reversal.
This is the time when perseverance and purity of perception are imperative.
I must give up all jealousy and meditate on my spiritual teacher with consort.
It is extremely important to clearly repeat these verses aloud, to arouse your memories [of past virtues], to meditate on this [prayer] and to experientially cultivate its meaning. The meaning of these verses is as follows: the line ‘now as the intermediate state of rebirth arises before me’23 explains that you are now roaming in the intermediate state of rebirth. As an indication of thi
s, if you look into water, you will not see your reflection. Your body does not even cast a shadow. These are both signs that you do not have a solid body of flesh and blood, but that you are roaming, with a [subtle] mental body, in the intermediate state of rebirth.
Now, therefore, you ‘must with one-pointed intention concentrate your mind’,24 undistractedly. At this moment, this [singularity of] intention is by itself the most important factor. It is like a horse being controlled by the use of a bridle. Whatever your intention focuses upon, this will come about. Do not turn your mind to negative past actions! Call to mind, now, your connections in the human world with the [sacred] teachings and instructions, remember the empowerments and oral transmissions [previously received], remember [your connection with] this Liberation by Hearing in the Intermediate States, and so forth. It is extremely important that you ‘resolutely connect with the residual potency of your virtuous past actions’.25 Do not forget! Do not be distracted! The present moment is the dividing-line between progression and regression. The present moment is the time when, by lapsing into laziness, even for an instant, you will experience constant suffering. The present moment is the time when, by concentrating with a singular intention, you will achieve constant happiness. Concentrate your mind with a single-pointed intention. ‘Resolutely connect with the residual potency of your virtuous past actions.’
Now is the time when you must obstruct the womb entrances. It is said [in the verses] that you ‘must obstruct the womb entrances and call to mind the methods of reversal. This is the time when perseverance and purity of perception are imperative’.26 You have now arrived at that stage. Your priority now is to obstruct the womb entrances. There are five methods which will bring about obstruction of the womb entrances, so keep them carefully in mind.
O, Child of Buddha Nature, at this stage, the perception will arise of a male and a female engaging in sexual intercourse. Upon perceiving this, do not enter between the male and the female, but be mindful and ‘meditate on’ the male and the female as being your ‘spiritual teacher with consort’.27 Prostrate yourself before them and make offerings, emanating these with your mind. Be intensely devoted and request instructions from [your spiritual teacher and consort]. Just by intently focusing your thought in this way, the womb entrances will certainly be obstructed.
Should [the womb entrances] not be successfully obstructed through this method and you are nonetheless drawn ever nearer to entering the womb, then meditate now on the spiritual teacher and consort as being your personal meditational deities, whichever these may be, or [if you do not have a personal meditational deity], meditate on the spiritual teacher and consort as being Mahākāruṇika and his consort. Again, make offerings, emanating these with your mind and generate the thought very intently: ‘I request [the attainment of your] spiritual accomplishment!’ Thereby, the womb entrances will be obstructed.
Should even this not obstruct the womb entrances, and you are still drawn ever nearer to entering the womb, the third method, which reverses attachment and aversion, is now to be revealed to you. There are four modes of birth: birth from an egg, birth from a womb, supernormal birth, and birth from warmth and moisture.28 Among these, the birth from an egg and birth from a womb are very similar, in that in both cases you will see the male and the female engaged in sexual union, as [described] above. If, based on either attachment or aversion, you enter a womb at this time, you will be born as a horse, bird, dog, human, or whatever is appropriate. If you are to be born as a male, you will experience the perceptions of a male. You will feel intense aversion towards the father and you will feel jealousy and attachment towards the mother. If you are to be born as a female, you will experience the perceptions of a female. You will feel intense envy and jealousy towards the mother and you will feel intense attachment and affection towards the father. This [emotional arousal] will cause you to enter a womb. Here you will experience the ‘coemergent delight’, in the midst of the meeting between the sperm and the ovum. From that state of bliss you will faint into unconsciousness, and as time passes, the embryo will come to maturity in the womb, moving through [its various stages of development], that is, the clotting of the embryo, the oval elongation of the embryo,29 and so forth until finally, you will emerge [from the womb] and open your eyes. Now, you will have turned into a puppy. Previously having been a human being, you will now have become a dog. So consequently, you will suffer in a dog-kennel, or similarly, in a pigsty, or an anthill, or a wormhole, or else you may be born as a baby bull, a goat, a sheep and so forth. There is no way back. You will experience all manner of sufferings in a state of great obscurity and delusion. Through this process you will continue to remain within the six classes of living beings, including the realms of the hell beings and the anguished spirits. You will be completely drained by boundless sufferings. There is nothing more awesome or frightening than this! Oh dear! This is truly terrifying! Oh dear, Oh dear, in this way, those who lack the oral instruction of a genuine spiritual teacher will indeed fall into the great abyss of cyclic existence and be tortured unbearably by continuous sufferings. Rather than this, listen to my words! Understand this instruction of mine. I will reveal now an oral instruction which obstructs the womb entrances, through the reversal of attachment and the reversal of aversion. Listen and understand this well! It is said [in the Root Verses of the Six Intermediate States]:30
I must obstruct the womb entrances and call to mind the methods of reversal.
This is the time when perseverance and purity of perception are imperative.
I must give up all jealousy and meditate on my spiritual teacher with consort.
As is described [in the oral instruction] above, if you are to be born as a male, you will feel attachment towards the mother and aversion towards the father. If you are to be born as a female, you will feel attachment to the father and aversion towards the mother. Thus you will come to experience jealousy, [a conflict of attachment and aversion]. Specific to this stage, there is a profound oral instruction. O, Child of Buddha Nature, when the feelings of attachment and aversion arise, meditate as follows: ‘Alas, sentient beings such as I, with such negative past actions, have, up until now, roamed in cyclic existence. I have continued to wander in this way, being driven on by my feelings of attachment and aversion. If, especially at this time, I continue to be influenced by attachment and aversion, there is a danger that I will roam into the limitlessly [diverse] states of cyclic existence and risk sinking into the ocean of suffering, for a very long time. Therefore, now, from the very beginning, I must not generate attachment or aversion. Oh dear, Oh dear! As of now, I shall never again be motivated by attachment or aversion.’ By concentrating intently on this thought, as it is said in the tantras, the womb entrances will be obstructed by this [singular intent] alone. O, Child of Buddha Nature, do not be distracted! Concentrate your mind on this thought, with a one-pointed intention.
Yet if, even having done this, the womb entrances are still not obstructed and [the deceased] draws ever nearer to entering a womb, then the womb entrances should be obstructed by giving the oral instruction on the unreal and illusion-like nature [of all phenomena].31
[O, Child of Buddha Nature], meditate in the following way! ‘Alas! The father and the mother [in sexual union], the rain, the blackness, the hurricane, the thunderous sound, the fearful and terrifying experiences, the nature of these and of all phenomena is illusion-like. In whatever form [phenomena] arise, they are not real. All substantial things are unreal and false, like a mirage. They are not permanent. They are not changeless. So what is the purpose of my attachment [to these perceptions]? What is the purpose of my awe and terror? That which is non-existent, I am seeing as existent! [In reality], all these things [that I perceive] are the perceptions of my own mind. Yet, the essential nature of mind is primordially non-existent, like an illusion. So how is it possible for things to exist externally, in their own right? Since I have not understood this before, I have [always] regarded the non-existent as
existent. I have regarded the unreal as real. I have regarded illusions as truth. This is why I have roamed in cyclic existence for such a long time. Now, yet again, if I do not realise that all these [phenomena] are illusions, I will continue to roam in cyclic existence, interminably, and without doubt, I will drown in a swamp of every manner of suffering. Now, [I must realise that] all these [phenomena] are completely devoid of substantial existence, even for a single instant. [In reality], they are like a dream, like an illusion, like an echo, like a celestial city, like a mirage, like a reflection, like an optical illusion, like the moon [reflected] in water. It is absolutely certain that these [phenomena] are not truly real, but that they are false. Through this singular resolve, I will blow apart my apprehension of their true existence. Through utter confidence in this [meditation], my apprehension of self-existence will be reversed.’ By knowing from the depths of your heart that all these [phenomena] are unreal, the womb entrances will certainly be obstructed.
However, if, despite this [teaching] being given, the apprehension of true existence is not shattered, and the womb entrances are therefore not obstructed and [the deceased] draws ever nearer to entering a womb, then there is a [final] profound oral instruction: