THE DEITY REPRESENTING THE GOOD CONSCIENCE: Please recite the Six-syllable Mantra once on behalf of the deceased, the wrongdoing Lakṣanāraka! OṂ MAṆI PADME HŪṂ HRĪḤ! Please recite the Six-syllable Mantra once on behalf of all beings present within the intermediate state [of rebirth]! (Then speaking to the assembled audience) O listen! I am the one called deity of good conscience. This wrongdoing Lakṣanāraka has committed many negative actions, as a result of which, at this moment, in the whole world, I can only find six tiny white pebbles representing his virtuous actions, but there are innumerable pebbles [here] representing his non-virtuous past actions. [Now], by the power of his bad past actions, he has been led away to the hells by the executors of Yama’s rites. Although I wanted to guide him to higher rebirths, I have been unable to find a way [to help him].
All of you who inhabit the human world of Jambudvῑpa, and all of you gathered here, should not now engage in negative actions but practise only virtue. These following messages are the ones which we [now] send to you [from the intermediate state of rebirth]! (Then, circumambulating the maṇḍala,4 and chanting the Six-syllable Mantra in a melodious voice, he continues with a sad demeanour.)
How wonderful! I pray to gracious Dharmarāja,
Glorious embodiment of the activities of the buddhas of the three times,
Who manifests for the benefit of beings!
Alas! Listen and be attentive, all you gathered here!
[Considering] the difficulties of obtaining a human form,
All those who commit non-virtuous and negative acts [while living in the world]
Will have missed the opportunity of escaping from this ocean of suffering.
All [such] beings living in this world,
Who are [all] powerless to remain [in the world] for long,
Will feel remorse when entering the jaws of the Lord of Death.
But [this remorse] will be of no benefit to them then -
For, despite their sorrows, they will be obliged to move on!
All peoples of the past have gathered family and wealth [around them],
Hoping these would last forever -
But, when [their own] impermanence and death arrive,
They set out alone, devoid of refuge or sanctuary.
The relatives and friends surrounding us in this life
Are like a gathering of shoppers at a market.
Although they seem close to us, they are not dependable.
When the market closes, the shoppers will disperse.
[Likewise,] this illusory aggregate of form,
Like a fallen cairn at the top of a pass,
Will be severed of all its flesh and bones.
This our body is not to be relied on!
Even though we have cherished this body,
[A collection] of pus, blood, serum, and sinews,
It is nonetheless [ever] on the verge of disintegration.
Even though we miss it, birds and dogs will devour it,
Even though we [try to sustain it by] engaging in ritual services,
It will be snatched away by Yama, the lord of death.
This body composed of the four elements will be left behind on the earth,
Our consciousness will travel as a wanderer through the intermediate states,
And the habitual tendencies of our negative past actions will follow like a shadow.
How pitiful that we have committed non-virtuous actions!
The deity and demon representing our good and bad conscience
Will compare the white and black pebbles of past actions,
And Dharmarāja will reveal all in the [all-seeing] mirror.
All great wrongdoers will suffer these torments.
Even though they should not commit even the slightest negative acts,
The human beings of Jambudvῑpa are let down by wrongdoing!
It is by engaging in virtue that they will be reborn in the higher realms,
And by engaging in negativity that they will travel to the hells.
At this one time, when one has attained a human body,
But failed to return with at least some virtue,
What a pity it is that we carry the [alternative] burden of negativity,
And bring sufferings upon ourselves!
The hunters in the mountains,
The fishermen by the rivers,
And those who kill domestic livestock
Will transmigrate and be reborn in the eighteen hells.
Those who engage in deceit and deception,
Having adulterated measures and weights,
And those who steal, plunder or deceive
Will long roam through the three inferior existences.
Those bound to their wealth by the knot of miserliness,
Those who squander the property of others,
And those who appropriate donations made to the Three Precious Jewels,
Will long roam through the realms of anguished spirits.
This, the impact of non-virtuous past actions
Is like a thunderbolt, it is extremely powerful.
And even though we feel remorse, it will be of no help -
We will not be able to escape!
The punishment for negative actions is exacted by Yama.
In this dangerous passageway, traversed by all,
The executors of Yama’s rites bring us to trial.
Pity those human beings who do not avoid negativity -
For there is no way to help them.
How severe is the attitude of Dharmarāja!
How precise is the accounting of the deity and demon of conscience!
How remorseful are the great wrongdoers!
Only by engaging in virtue, will one proceed to higher rebirths.
Alas! The body ages day by day.
The lifespan is consumed moment by moment.
Dying in turn, one after another,
Sentient beings of this errant degenerate age
Have lifespans shorter than the tail of a sheep!
All householders with many dependants, [such as this wrongdoer],
Will reap the fruits of their evil past actions in so many ways,
And even their relatives and friends will [one day] arise as their enemies.
In these bad times, keeping a household [can in itself] engender sorrow.
Now, [therefore], having attained a human body,
Endowed with freedom and favourable opportunities,
Direct your thought towards your own mind!
The critical point is to concentrate on the sacred teachings!
Then, you will be happy in this life and joyful in the next.
ACT TWO
(Then again, [in the masked drama of rebirth], when the householder Śrῑjāta is shown setting off for the realms of higher rebirth, he prays in the presence of Avalokiteśvara, and after [Dharmarāja] has finished reciting the aspirational prayer of Avalokiteśvara on behalf of Śrῑjāta, the householder is adorned with fine ornaments, and installed upon a throne. Then, before the multitude of the five hosts of ḍākinῑs arrive to welcome him with music and song, at that time, the deity of good conscience should joyfully make the following prayer, telling of the advantages of abandoning negativity and practising virtue.5 )
THE DEITY REPRESENTING THE GOOD CONSCIENCE:
I pray to Samantabhadra and Samantabhadrῑ, the Buddha-body of Reality,
Who abide in Akaniṣṭha, the palace of reality’s expanse!
I pray to Vajradhara, [lord of] the sixth [enlightened family],
Who abides in the Buddha field of the Dense Array.
I pray to the Teacher Vajrasattva,
Who abides in the Buddha field of Abhirati.
I pray to the awareness holder Prahevajra,
Who abides in the maṇḍala of spiralling rainbow lights!6
I pray to the learned Śrῑ Siṃha,
Who abides in the assembly hall of Dhanakośa.
I pr
ay to Padmākara of Oḍḍiyāna,
Who abides in the celestial palace of Lotus Light!
I pray to the ḍākinῑ Yeshe Tsogyal,
Who abides in the pure palace of the sky-farers!
I pray to the accomplished master Karma Lingpa,
Who abides in the buddha field of the Buddha-body of Emanation!
I pray to his spiritual son Nyinda Choje,
Who abides in the limitless palace of the [sacred] teachings!
I pray to the peerless Sūryacandra,
Who abides in the palace where the benefit of living beings is spontaneously accomplished!
I pray to the precious root spiritual teacher,
Seated on a sun and moon cushion above the crown of my head!7
I pray to the infinitude of Peaceful and Wrathful meditational Deities,
Who abide in the maṇḍala of the Conquerors, which is one’s own body!8
I pray to the protectors of the [sacred] teachings Magon Chamdrel,
Who abide in the palace of the transmitted precepts and commitments!
How wonderful!
At this time when we have obtained a human body,
Endowed with freedom and favourable opportunities,
How amazing are our positive virtues!
At this time when our five sense-faculties are intact,
How amazing it is to be attracted by the [sacred] teachings!
At this time when we have encountered the Buddha’s teaching,
How amazing it is to abandon non-virtue and negativity!
At this time when we possess illusory wealth and property,
How wonderful it is to offer these upwards to the Three Precious Jewels and downwards as charity!
Once we have abandoned negativity, there will be no more inferior rebirths.
How amazing is this householder Lakṣmin [Śrῑjāta], right here,
Who, having practised virtue, has obtained a higher rebirth!
How amazing is this householder Śrῑjāta, right here,
Who is now going [to higher rebirth] in a core-penetrating way,9
Without passing [further] through the intermediate state [of rebirth]!
How amazing is this householder Lakṣmin [Śrῑjāta],
Who has achieved happiness through the fruit of his virtue -
Śrῑjāta has reached the highest summit of his life’s potential!
(Thereupon, the hosts of welcoming ḍākinῑs, adorned with the six kinds of bone ornaments, begin to dance, playing their ḍāmarus and bells, and, emerging from behind the door, they come to welcome him, singing OṂ MAṆI PADME HŪṂ HRĪḤ in a sweet melody.)
THE HOSTS OF ḌĀKINĪS:
We have come from the land of the ḍākinῑs.
We have come to invite the householder Śrῑjāta!
We have come from Oḍḍiyāna.
We have come to invite the householder Śrῑjāta!
We have come from Cāmaradvῑpa.
We have come to invite the householder Śrῑjāta!
We have come from the Copper-coloured Mountain.
We have come to invite the householder Śrῑjāta!
We have come from Mount Potālaka.
We have come to invite the householder Śrῑjāta!
We have come from the pure realm of the sky-farers.
O, great householder Śrῑjāta,
Please come to the buddha fields!
(The hosts of ḍākinῑs encircle the householder, and he too begins to play the musical instruments [that he holds] in his hands and to dance with them. Then he exits together with the host of ḍākinῑs.)
This Supplement to the Teaching Revealing the Natural Expression of Virtue and Negativity in the Intermediate State of Rebirth, entitled Gong of Divine Melody, was composed by Namka Chokyi Gyatso on the third day of the ninth month of the sheep year at the retreat of Kharlateng, in front of the hermitage of Sangye Rinpoche, a place frequented by frontier tribes. By the power of virtue, may all beings be established on the level of Samantabhadra!
14
Liberation by Wearing: Natural Liberation of the Psycho-physical Aggregates
CONTEXT
As explained in the earlier chapters, this cycle of teachings contains a number of instructions which can effect liberation from cyclic existence, without prior experience of the meditations associated with the Vehicle of Indestructible Reality (Vajrayāna). Amongst these expressions of the sacred teachings is this Liberation by Wearing, which is said to effect liberation simply by its being worn as a mantra amulet on the body at the time of death or by its being heard at the time of death.
The text of this chapter expresses the enlightened intention of the Peaceful and Wrathful Deities in the form of mantra-letters. These mantra-letters are the resonance of the pure awareness of the deities expressed in the form of letter shapes and sounds.
Many practitioners of this cycle of teachings wear this mantra circle in an amulet throughout their lives. For others it is recommended that the mantra amulet should be worn at the time of death and not removed. It is also recommended that this text should be read aloud at the conclusion of each reading of the Liberation by Hearing (Chapter 11).
The Mantra Circle of the Peaceful and Wrathful Deities
Herein is contained the Liberation by Wearing: Natural Liberation of the Psycho-physical Aggregates,1 an extract from the Peaceful and Wrathful Deities: A Profound Sacred Teaching, [entitled] Natural Liberation through [Recognition of] Enlightened Intention.2
I bow down to the primordial lords, Samantabhadra and Samantabhadrῑ,
And to the Peaceful and Wrathful Deities!
This [text] is the Liberation by Wearing: Natural Liberation of the Psycho-physical Aggregates,
In which [the mantras] of the Peaceful and Wrathful Deities, Those Gone to Bliss, are encompassed.
How wonderful! This is a great naturally arising [mantra circle].
The yogin who embraces this is immensely fortunate.
The yogin who encounters this is immensely fortunate.
The yogin who upholds this is immensely fortunate.
The yogin who reads this is immensely fortunate.
As it confers liberation by reading, there is no need for meditation.
As it confers liberation by wearing, there is no need for spiritual practice.
As it confers liberation through contact, there is no need for training.
As it confers liberation through feeling, there is no need for reflection.
This [mantra circle] confers natural liberation whenever it is encountered.
This is the natural liberation of the psycho-physical aggregates.
This is a field of experience of the fortunate!
[PART ONE]
How wonderful!
The enlightened intention of the father Samantabhadra
Manifests as the following naturally present mantra syllables of Atiyoga:
OṂ ĀḤ HŪṂ3 EMA KIRI KIRI MASTABHALIBHALI SAMITASURUSURU KUNDHALIMASUMASU EKARILISUBHASTAYE CAKIRABHULITA CAYESAMUNTA CARYASUGHAYE BHITISANABHYAGHULIYE SAKARIDHUKANI MATARIBHETANA PARALIHISANA MAKHARTAKELANA SAMBHURATA MAIKACARATAMBA SURYAGHATARAYE BASHANA RANABHITI SAGHUTIPAYA GHU-RAGHURAPAGAKHARANALAṂ NARANARAYI THARAPAṬALAṂ SIRNASIRNABHESARASPALAṂ BHUDDHABHUDDHACHIŚASAGHELAṂ SASĀ Ṛ̣ Ḷ IĪ MAMĀ RARĀ LAHA Ā4
This is the twenty-six line supreme essential mantra,
Through which the enlightened intention of Samantabhadra
Will naturally liberate mental apprehension in awareness,
As an indestructible chain of light, primordially pure and indivisible from Samantabhadra [when it is worn at the time of death],
While [externally] a cloudless sky will appear.
How wonderful!
The enlightened intention of the mother Samantabhadrῑ
Manifests as the following naturally present mantra-syllables of Atiyoga.
This is the essential mantra, liberating body
, speech and mind in primordial purity:
OṂ ĀḤ HŪṂ EMA KIRI KIRI MASTABHALI SAMITASURUSURU KUNDHALIMASU EKARILISUBHASTAYE CATABHULITA CAYESAMUNTA CARYASUGhAYE BHITISANABHYAGHUYE KIRIDHAKINI DHAKAMAHĀBHORI TANAPARALIHĪ SANAṆKHARATAKELAṂ SAMBHUDDARATA MEGACARAPATAṂ TAPASURYAGHATARA Ā MANAPARABHIHO TIṄGHURALA MASMINSAGHUTILA TAYA-GHURAGHURA RĀṆGAKHALARANALAṂ NARANARALAṂ ITHAR-PATALAṂ SIRNASIRNABHISARALAṂ SAKELAṂ SASĀ Ṛ Ḷ IĪ MAMĀ RARĀ5
This is the essential mantra through which the enlightened intention of Samantabhadrῑ liberates
The dynamic motion of awareness, encumbered by phenomenal characteristics, in unborn emptiness.
This is the twenty-nine line supreme essential mantra,
Through which liberation will occur in primordial purity, indivisible from Samantabhadrῑ, [when it is worn at the time of death],
While [externally] a clear and unobscured sky will appear.
How wonderful!
To symbolise the perfection of all enlightened attributes,
The [following] twenty-five mantras which reverse attachment are presented:6
To avert attachment to the sense-faculties,
[There is the mantra]: KARMA RAKṢA GHIHAṂTI.
[When it is worn at the time of death]
It will confer natural liberation by subduing the beguiling force of the dissonant mental states,
While [externally] a bright red rainbow will appear.
To avert attachment to the psycho-physical aggregates,
[There is the mantra]: BHIKARAṆA SO GAD GLING.
[When it is worn at the time of death]
It will confer natural liberation by subduing the beguiling force of the psycho-physical aggregates,
While [externally] a bright yellow rainbow will appear.
To avert attachment to all sense objects,
[There is the mantra]: BHUGARILABHADHUTRI.
[When it is worn at the time of death]
The Tibetan Book of the Dead Page 37