The Tibetan Book of the Dead
Page 34
CONCLUSION
Thus, [in summary], by acting correctly, yogins with high realisation will [successfully] effect the transference of consciousness at the moment of death, and, being spared the necessity of having to wander through the intermediate states, will attain liberation in an ascending and core-penetrating manner. Certain others, below these [yogins in ability], who have achieved [direct] meditative experience, will recognise the inner radiance of reality, at the culmination of the intermediate state of the time of death, [and will, similarly, attain buddhahood] in an ascending and core-penetrating manner. Others, below these, in accord with their inheritance of past actions and their particular level of ability, will attain liberation at one [moment] or at another, during the [respective] weeks [which follow the moment of death], as the visions of the Peaceful and Wrathful Deities gradually arise in the intermediate state of reality. Since there is a succession of dangerous passageways, recognition will occur at an appropriate juncture [during the intermediate state of reality] and liberation will follow.
However, those who have a very weak inheritance of [positive] past actions, those who are greatly clouded by negative obscuration and those who are burdened by the most non-virtuous past actions, will be obliged to roam downwards into the intermediate state of rebirth. Here, as before, since there are different levels of introduction, like the rungs of a ladder, recognition will occur, if not at one stage, then at another; and thereby liberation will follow.
But if those, just mentioned, who have a weak inheritance of [positive] past actions, do not achieve recognition and are accordingly overcome by fear and terror, then, there is a graded series of different forms of instruction [for obstructing, and] for choosing, the womb entrance. Thus, if recognition does not occur in the course of one such teaching, then, these individuals will be introduced to yet another [instruction] and upon understanding the [appropriate] visualisation technique they will achieve the inestimable bounty of the higher existences. Even if one is, like a beast, the lowest of the low, through the munificence of taking refuge, one will avoid birth in inferior existences and assume a precious human body, [blessed] with the benefits of freedom and favourable opportunities. Then, in the life to come, one will meet a spiritual teacher or spiritual friend, and one will receive the teachings, and thereby liberation will follow.
This [sacred] teaching, when encountered in the intermediate state of rebirth, is an [oral] instruction that connects [the deceased] with their residual inheritance of virtuous past actions. This is why it [is said to] resemble a connecting tube which [re-establishes continuity] when inserted into a broken water channel. Therefore, [based on the veracity of this method], it is impossible not to be liberated upon hearing this teaching, even for those of the greatest negativity. This is because, during the intermediate states, both the compassionate invitation of all the [Peaceful and Wrathful] Conquerors and the invitation of the manifestations of the malevolent and obstacle-causing forces arise simultaneously. As this occurs, merely by hearing this [sacred] teaching, the mode of perception [of the deceased] is transformed and liberation is thereby attained.
Further, this transformation is easy to effect because [the deceased] now possesses a [subtle] mental body and not a body of flesh and blood; the deceased continues to see and hear, with a subtle supernormal cognitive ability based on the potency of past actions, however far he or she has wandered into the intermediate states. [Thus], by sustaining mindfulness [of the teaching], the deceased is capable of transforming his or her perception in an instant. This is why [the reminder of the teaching] is extremely beneficial. Its impact is like that of a catapult machine; in other words, it resembles the way in which a huge tree-trunk, incapable of being lifted by a hundred men, can be easily steered wherever one wants in a moment, when it is floated in water. [In essence, the impact of hearing this doctrine] resembles the turning of a horse by its bridle.
All those who have died should be approached in the manner [here described]. If the corpse is present, then a friend should sit close to it and repeatedly read aloud this succinct reminder. This reading should continue [at least] until blood and serum emerge from the nostrils [of the deceased]; and until then, the corpse must not be disturbed.
The commitments which relate to this practice are as follows: no living creatures should be killed in dedication to the dead person; relatives and friends, whether oneself or others, should not cry, shout, mourn or wail in the presence of the corpse; and instead should engage in as much virtuous activity as possible.
Further, it would be extremely beneficial if this [sacred] teaching of the Great Liberation by Hearing in the Intermediate States is recited as a complement to [other systems of] meditative guidance, irrespective of the category of the [sacred] teachings to which they belong.
Further, this text should be recited constantly. Its words and meaning should be learnt by heart. Then, if one’s health permits, when [the onset of] the intermediate state of the time of death becomes certain, and the signs of [approaching] death are recognised, one should read this text aloud to oneself, and reflect on its words and meaning. If one’s health does not allow this, then entrust the book to a fellow Buddhist for him or her to read aloud. The reminder thus being made, there is no doubt that liberation will assuredly be attained.
This teaching, which does not necessarily require [prior] meditation practice, is the profound instruction which liberates by being seen, liberates by being heard and liberates by being read aloud. This profound instruction is one which can lead even those of the greatest negativity on the direct path [to liberation]. Ensure that its words and meaning are retained in the memory [such that] they are not forgotten, even if you were to be chased by seven [ferocious] dogs. This is a pith instruction for the attainment of buddhahood at the time of death. [Even if] all the buddhas of the past, present and future [were to search], they would not find a [sacred] teaching superior to this.
This completes the instruction on the intermediate state, which liberates corporeal beings, the profound, refined essence, entitled the Great Liberation by Hearing in the Intermediate States. It was brought forth from the mountain of Gampodar by the accomplished master Karma Lingpa, as a precious treasure.
MAṄGALAM!
12
Aspirational Prayers
CONTEXT
If possible, the dying person should recite these three aspirational prayers with intense longing at the time of death.
Otherwise, the attending lama should recite these prayers, also with intense longing, immediately before the Liberation by Hearing (Chapter 11) is read to the dying person. That is, following the taking of refuge in the Three Precious Jewels - the Buddha, the sacred teachings and the monastic community - and the making of offerings.
At this time, when it is likely that the dying person’s consciousness is dimmed and the dying person may be feeling afraid, it is regarded as crucially important for the dying person to place their confidence in the buddhas and bodhisattvas and to request the buddhas and bodhisattvas to be their refuge and guide.
Herein is contained the Aspirational Prayer [Calling] to the Buddhas and Bodhisattvas for Assistance.1
I bow down to the Peaceful and Wrathful Conquerors!
This prayer should be recited at the time of one’s own death, [or whenever appropriate]. First, make offerings, both actual and visualised, to the Three Precious Jewels. Then, while holding fragrant incense in one’s hand, say the following words with fervent intensity:
O, buddhas and bodhisattvas, abiding in the ten directions, refuge of living beings, imbued with compassion, imbued with knowledge, imbued with clear vision and imbued with love, come to this place, by the power of your compassion and accept these displayed and visualised offerings! O, Compassionate Ones, as you are the fountain of all-knowing pristine cognition, of loving compassion, of effective activity, and of a power to grant refuge, beyond conception, [come to this place!]
O, Compassionate Ones, this human being, (sa
y the name), is leaving this world and journeying to another shore. He2 is being cast off from this world and approaching the great transition of death. Suffering deeply, he is without a friend, without a refuge, without a protector and without a companion. His perception of this life is fading away. He is moving on to another world, entering a dense darkness and falling into an unfathomable abyss. Entering the thick forest of doubt, he will be driven on by the potency of past actions. He will be entering a great wilderness, borne away on a great ocean, and driven on by the vital winds of past actions. He will be moving in a direction where there is no firm ground, entering a great battlefield, being seized by great malevolent forces and becoming overwhelmed by fear and terror upon meeting the executors of the unfailing laws of cause and effect. In accord with his past actions, powerless [to resist], he may even, yet again, be entering the realms of rebirth. The time has come when he has no choice but to move on, alone, leaving his dear friends behind.
O, Compassionate Ones, grant refuge now to this person (say the name), who has no refuge! Protect him! Be his companion! Defend him from the great darkness of the intermediate state! Turn back the great hurricane of past actions! Protect him from the great fear and terror of the unfailing laws of cause and effect! Rescue him from the long and dangerous pathways of the intermediate state! O, Compassionate Ones, be unsparing in your compassion! Grant assistance to him! Do not allow him to be expelled into the three kinds of inferior existence. Without wavering from your ancient vows, swiftly release the power of your compassion. O, buddhas and bodhisattvas, for the sake of this person (say the name), be unsparing in your compassion, skilful means and ability! Seize him with your compassion! Do not allow [this] sentient being to fall under the power of negative past actions! O, Three Precious Jewels, protect us from the sufferings of the intermediate state!
This Aspirational Prayer [Calling] to the Buddhas and Bodhisattvas for Assistance should be read aloud with intense devotion three times, by oneself and by all others present. May its impact not cease until cyclic existence has been emptied!
SAMAYA rgya rgya rgya! Let good auspices prevail!
Herein is contained the Aspirational Prayer which Rescues from the Dangerous Pathways of the Intermediate States.3
I bow down to the spiritual teachers, [meditational deities] and ḍākinῑs,
May I be guided on the path by their great love.
O, as I roam in cyclic existence [driven] by deep-seated bewilderment,
May the spiritual teachers, holders of the oral lineages, draw me forward,
Leading me on the path of [radiant] light,
Which is undistracted study, reflection and meditation.
May the supreme consorts, the hosts of ḍākinῑs, 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.
O, as I roam in cyclic existence [driven] by deep-seated delusion,
May the transcendent lord Vairocana draw me forward,
Leading me on the path of radiant light,
Which is the pristine cognition of reality’s expanse.
May the supreme consort [Akāśa]dhātvῑśvarῑ 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.4
O, as I roam in cyclic existence [driven] by deep-seated aversion,
May the transcendent lord Vajrasattva draw me forward,
Leading me on the path of radiant light,
Which is the mirror-like pristine cognition.
May the supreme consort Buddhalocanā 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.
O, as I roam in cyclic existence [driven] by deep-seated pride,
May the transcendent lord Ratnasambhava draw me forward,
Leading me on the path of radiant light,
Which is the pristine cognition of sameness.
May the supreme consort Māmakῑ 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.
O, as I roam in cyclic existence [driven] by deep-seated attachment,
May the transcendent lord Amitābha draw me forward,
Leading me on the path of radiant light,
Which is the pristine cognition of discernment.
May the supreme consort Pāṇḍaravāsinῑ 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.
O, as I roam in cyclic existence [driven] by deep-seated envy,
May the transcendent lord Amoghasiddhi draw me forward,
Leading me on the path of radiant light,
Which is the pristine cognition of accomplishment.
May the supreme consort Samayatārā 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.
O, as I roam in cyclic existence [driven] by the five virulent poisons,
May the transcendent conquerors, [the male buddhas] of the five enlightened families, draw me forward,
Leading me on the path of radiant light,
Which is the four pristine cognitions combined.
May the five supreme female buddhas, [the purity of] the expanse, support me from behind,
And, thus [encircled], may I be rescued
From the light-paths of the six impure classes [of beings]
And be escorted to the five utterly supreme and pure buddha fields.
O, as I roam in cyclic existence driven by deep-seated habitual tendencies,
May the assembly of spiritual heroes and awareness holders draw me forward,
Leading me on the path of radiant light,
Which is the coemergent pristine cognition.
May the supreme consorts, the hosts of ḍākinῑ, 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.
O, as I roam in cyclic existence driven by deep-seated bewildering perceptions,
May the assembly of Blood-drinking Wrathful Deities draw me forward,
Leading me on the path of radiant light,
Which is free of fear and terrifying perceptions.
May the assembly of the Krodheśvarῑ, Queens of the Expanse, 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.
[OṂ ĀḤ HŪṂ]5
May the elements of space not arise as a hostile force.
May I see them as the field of the blue buddha.
May the elements of water not arise as a hostile force.
May I see them as the field of the white buddha.
May the elements of earth not arise as a hostile force.
May I see them as the field of the yellow buddha.
May the elements of fire not arise as a hostile force.
May I see them as the field of the red buddha.
May the elements of wind not arise as a hostile force.
May I see them as the field of the green buddha.
May the [awesome] sounds, lights and rays not arise as a hostile force.
May I see them as the infinite fields of the Peaceful and Wrathful Deities.
May the rainbow-coloured elements not rise up as a hostile force.
May I see them as the fields of the manifold buddhas.
May I recognise all sounds as my own sounds.
May I recognise all lights as my own lights.
May I recognise all rays as my own rays.
May I spontaneously recognise [the characteristics of] the intermediate states.
May the fields of the three buddha-bodies be manifest.
SAMAYA!
Herein is contained the Aspirational Prayer which Protects from Fear of the Intermediate States.6
When my life’s course is ended,
And I roam alone in the intermediate states,
The loved ones of this world can no longer help me.
So, [at this critical time], may the Conquerors, the Peaceful and Wrathful Deities,
[Quickly] release the power of their compassion,
And may the deep darkness of my ignorance be dispelled.
When I roam alone, separated from my loved ones,
And [myriad] images of emptiness arise, naturally manifesting,
May the buddhas [quickly] release the power of their compassion,
And may the fear of the awesome and terrifying intermediate states be annulled.
When the five radiant lights of pristine cognition dawn,
May I recognise them as my own [nature], without awe and without terror,