If an individual is unable to make such offerings in actuality, these should be offered mentally, and thereby a complete state of renunciation should be achieved. In particular, one should not leave any object at all close to [the dying person] which could give rise to attachment or aversion. This is the sense of the verse ‘Renouncing [all] attachment, yearning and subjective apprehension in every respect.’ At this time, renunciation should be generated stainlessly. As it is said in the Tantra of the Coalescence of Sun and Moon:19
In particular, one should please with offerings and feasts
One’s own spiritual teacher, the monastic community,
And the field of accumulated merits.20
Once the spiritual teacher has arrived, one should confess any former violations or breaches of the commitments, if any; and make amends for any transgressions or downfalls previously committed. If one holds any vows, these should be reaffirmed, and if no vows are held, these should be taken on the basis of the Rite of Going for Refuge.21 Then, if one has had previous experience in [the practice of] consciousness transference, one should assume the appropriate bodily posture, and the visualisation should be repeatedly elucidated by one’s spiritual teacher, in accordance with the [specific tradition] of consciousness transference one formerly practised.22 Thereupon, it should take effect. As an indication of success, as soon as one has expired, the signs that this transference has been effective, such as blood or serous fluid [appearing] at a swelling on the crown of the head, will certainly emerge.
If these signs do emerge, there will be no need to elucidate the intermediate states. But if they do not appear, the spiritual teacher should place his or her lips close to the ear, or else place a bamboo reed or a hollow tube of paper close to the ear, and through it slowly elucidate the verses [describing] the intermediate states in succession, starting with the intermediate state of reality or inner radiance, in accordance with the Liberation by Hearing.23 If this is done appropriately, it is certain that [these instructions] will be effective. [The reason for their effectiveness can be illustrated as follows]: If, for example, a powerful king were to dispatch a message through a reliable person, it would be impossible for that person to forget [the message]. He would communicate it absolutely, fearing that royal reproach would ensue if he were to forget. Similarly, in this context, too, fearing the abyss of the lower existences, one will certainly retain the instructions in mind, and thereby achieve certainty as to [the nature] of the intermediate state of reality.
If one’s spiritual teacher is not present, the elucidation should be made by a spiritual friend holding the same teaching lineage [as oneself], or else by a fellow spiritual sibling whose commitments have not been dissipated, and whose view and conduct are sympathetic.
It is said in the Tantra of the Coalescence of Sun and Moon:
At that time, the oral instructions of the spiritual teacher
Should saturate one’s mental continuum.
These truths should be repeatedly elucidated.
The elucidation should be made repeatedly by a spiritual teacher, spiritual friend, or by a fellow spiritual sibling.
Such is the form of the clarification which should be made by others [who are caring for a dying person].
Secondly, the clarification to be undertaken by oneself [at the time of one’s own death] is applicable in cases where the spiritual teacher and fellow students have not gathered together, or where one dies alone in a hermitage, or when one already has a refined experience [of consciousness transference] and does not require an elucidation to be made by others. In such cases, one should bring clearly to mind the practices which one formerly experientially cultivated.
Consciousness Transference into the Buddha-body of Reality
Now, if one is a person who has some understanding of inner radiance, who has cultivated the view of emptiness, and encountered it directly in [one’s own] awareness, the consciousness transference into the Buddha-body of Reality is the supreme [method].
Thus, when this is undertaken, one should first ensure, as above, that one is completely without a single possession which could generate attachment or aversion. If one is capable, one should secure one’s body in the seven postures [of Vairocana], or sit upright. If this is not possible, one should lie on one’s right side, with the head pointing north, and repeatedly think: ‘Now that I am about to die, how fortunate am I to be able to effect the transference of consciousness based on a profound instruction such as this, while in the three realms of cyclic existence in general and in particular in this degenerate age. So today, I shall now recognise the inner radiance of death to be the Buddha-body of Reality, and consequently take birth as an inestimable number of emanations, in order to guide each in accord with his or her needs. I must act on behalf of sentient beings until cyclic existence has been emptied!’ In this way, generate the altruistic intention [to attain enlightenment for the benefit of others] fervently and repeatedly. Then, one should think undistractedly, as follows: ‘I must attend to [the words of] my spiritual teacher, and must [act] in accordance with the content of the profound teachings which I [formerly] received.’ The whole point is that one should not be distracted from a state in which the oral instructions are clearly held in mind.
Then, without concocting thoughts, one should free oneself from the [dualistic] framework of the object, which is to be transmigrated, and the [subjective] act of consciousness transference. Intrinsic awareness should be uncontrived and clear, undistracted and distinct, stark in its [coalescence of] radiance and emptiness. Let [this experience] remain unmoving for a prolonged period. If one expires in this state, the mother and child inner radiances, that is to say the inner radiance of the ground and the inner radiance of the path which is the focus of one’s current meditation, will encounter each other, like a stream meeting the main river. [Thus], one will attain the uncreated Buddha-body of Reality, in an upward-moving core-penetrating manner; and liberation will be instantaneous. This is called the ‘pure consciousness transference into the Buddha-body of Reality’ because those who have highly developed experience and realisation need repeat only this, again and again. It is the best of all modes of consciousness transference.
Now, in the case of those who have not recognised [intrinsic awareness] and who are without experience and realisation, though they may well try to apply this consciousness transference into the Buddha-body of Reality, [this would be ineffectual]. It would be [like trying] to show a material object to someone who has been blind from birth, or [like trying] to point out a [particular] star to a dog. It is very important, therefore, that the [method of] consciousness transference and the manner of its clarification correspond to the mental capacity of the individual.
If, however, the consciousness transference into the Buddha-body of Reality is effected in the above manner, as an ‘outer sign’, the sky will become clear and unclouded; and as an ‘inner sign’, the body will glow radiantly and its lustre will not fade for a long time. The ‘secret signs’ include the appearance of the white syllable AṂ and the azure syllable HŪṂ [among the cremated relics].24
Such is [the instruction on] the consciousness transference into the Buddha-body of Reality. SAMAYA!
Consciousness Transference into the Buddha-body of Perfect Resource
If one chiefly practises the generation stage [of meditation] and particularly if one has little certainty with regard to [the experience of] emptiness, one should undertake the consciousness transference into the Buddha-body of Perfect Resource. If one is capable of securing one’s body in an upright position, adopting as suggested before the appropriate bodily posture, then one should sit upright and bring clearly to mind the visualisations of consciousness transference, as previously practised during one’s training. In particular, one should clearly visualise above the crown of one’s head, upon a lotus, sun and moon cushion, one’s spiritual teacher [in the form of] the Buddha-body of Perfect Resource. [The teacher may be visualised as] the great Vajradhar
a, or Vajrasattva, Avalokiteśvara, and so forth, and especially as one’s own particular meditational deity, following whichever [practices of] the generation stage one prefers. One should meditate clearly on the essence of intrinsic awareness as a white seminal point, [situated] below the navel at the lower extremity of the central channel within the body; or alternatively, [one should clearly visualise here] the seed-syllable of one’s very own meditational deity: a white syllable AḤ, an azure syllable HŪṂ, a red syllable HRĪḤ, and so forth, as appropriate.25 It will be best if one [also] clearly visualises that [each of] the orifices [of one’s body] is blocked by the syllable HŪṂ; but if this is not visualised, one should focus one’s consciousness single-pointedly within the central channel, without mentally engaging the orifices.
Then, one’s bodily weight should be [drawn in and] concentrated upwards, and the rectum forcefully closed. The eyes should be turned upwards, and the tongue [lifted to] rest along the [upper] palate. The lower vital energy should be moved upwards, while focusing one’s consciousness within the central channel. Then, in conjunction with a series of HI-KA HI-KA gasps, [the seminal point] should be moved successively upwards until it reaches the crown fontanelle. There, it breaks open the orifice of the crown fontanelle, which had been blocked by the syllable HAṂ, and shoots upwards, like an arrow, blazing with white light, and then it dissolves into the heart of the meditational deity [seated above]. One’s awareness should then be focused upwards into the heart of the meditational deity, and without letting it descend, it should be repeatedly drawn in, and absorbed [into the deity’s heart]. Then, finally, [the visualisation of] the meditational deity should also be dissolved into a non-referential state. If one’s breath ceases while [resting] in that state, one will attain the status of an awareness holder, inseparable from the meditational deity; and achieve buddhahood in the Buddha-body of Perfect Resource.
If the consciousness transference into the Buddha-body of Perfect Resource does take effect in the above manner, as an ‘outer sign’, the sky will be filled with rainbows and light; and as an ‘inner sign’, blood or serous fluid will emerge from the crown fontanelle at the top of the head, or dew-like drops, swellings, and so forth will also appear. The ‘secret signs’ include the appearance of any one of the five types of bone relic, and the appearance of [bone relics] shaped like the physical form or hand-implement of a deity, and so forth.26
Such is the consciousness transference into the Buddha-body of Perfect Resource. SAMAYA!
Consciousness Transference into the Buddha-body of Emanation
As for the appropriate bodily posture, one should lay the body down on its right side, since [this position] will facilitate the departure of the vital energy from the left nostril. Then, one should request that a statue, relief, or drawing of the Buddha-body of Emanation be placed in front of oneself. This could be a representation of the Great Sage [Śākyamuni Buddha], the King of Medicine [Vaiḍūryaprabharāja], Maitreya, or Padmasambhava of Oḍḍiyāna; or it could be an image of one’s own spiritual teacher or spiritual friend. Offerings should be extensively arrayed before the [image]. If no image is actually present, clearly visualise one, and make mentally imagined offerings.
Then, all those present, oneself and others, should make the following aspirational prayer, saying, ‘Now, may I, consequent on my death, for the sake of all sentient beings, take birth in an emanational body; and may this be of extensive benefit to all living beings! May this emanational body also be endowed with the major and minor marks, and may there be no obstacles to its lifespan and enlightened activity! May I be reborn as a great awareness holder, holding the lineage of the buddhas of the three times!’
Mentally, too, one should retain this fervent aspiration [constantly], and visualise that within the utterly translucent central channel, the essence of one’s awareness is located in a triangle below the navel, in the form of a white seminal point, tinged with red, which is glistening and concentrated, and on the verge of rising upwards. Immediately, the rectum should be closed and drawn in, so that there is no option but for the seminal point to be forced upwards by the power of the vital energy below. Then, by means of HI-KA HI-KA gasps, which should be performed to the best of one’s ability, [the seminal point] should be moved upwards, and, as it reaches the orifice of the left nostril, the [motion of one’s] awareness should be synchronised with [that of one’s] respiration. Then, in an instant, like an arrow being fired, [one’s awareness] should penetrate the heart of the Buddha-body of Emanation which is before one. Let the vital energy and awareness remain there, without reabsorbing them [into one’s body]. This exercise should be repeated until one’s consciousness does depart [the body]. Consequently, [the transference] is certain to take effect. Once consciousness does depart in that state, it is certain that one will subsequently take birth in an emanational body which will act for the benefit of sentient beings.
If the consciousness transference into the Buddha-body of Emanation does occur in the above way, as an ‘outer sign’, clouds or rainbows will appear in the sky, some resembling a wish-granting tree or unfurled white silk, or a shower of flowers, and so forth. As an ‘inner sign’, blood, serous fluid, or generative fluid will emerge from the left nostril; or else dew-like drops, and so forth may appear. The ‘secret signs’ include the appearance of many small relics, a complete unbroken skull, and [bones in the shape of] the hand-emblems of deities.27
Such is the consciousness transference into the Buddha-body of Emanation. SAMAYA!
Instantaneous Consciousness Transference
All the [above methods of consciousness transference are appropriate] in the context of a person whose death is gradual; but in the case of those who die suddenly, there will not be sufficient time to engage in meditations, such as those [just described]. In this case, therefore, the method of instantaneous consciousness transference becomes most important. Since it is unknown what the circumstances of one’s death will be, one should, from this very moment, alternate one’s training, sometimes practising the consciousness-transference technique of the training phase, [described earlier], and sometimes practising the instantaneous consciousness transference.
The [practice] should be undertaken in the following manner: One should establish a clear and mindful resolution, thinking, ‘If I die suddenly, my mental focus should be directed towards the crown of my head!’ This resolution is extremely important. It is similar, for example, to the resolution of someone who thinks that one should get up and leave [home] when the moon rises on the twenty-second day [of the lunar month]. If [this mental focus] is continuously maintained during the evening of the [day before], one will [actually] awaken when the moon rises, just after midnight. In exactly this way, from this very moment onwards, one should practise projecting one’s mental focus upwards to the crown of the head whenever strong fear arises.
Then, when ‘sudden death’ does occur, as when falling straight over a steep precipice, the thought will arise, ‘I am dying!’ As soon as this happens, it would be best if one were to fervently recall one’s spiritual teacher, or recall one’s particular meditational deity, [as being present, seated] on the crown of one’s head. Even if there is not sufficient time to make this recollection, it is essential to project one’s mental focus upwards towards the crown of one’s head. The reason for doing so is that even [ordinarily] now, when strong fear arises, we tend to cry out, ‘O father! spiritual teacher!’ [Similarly] therefore, at the moment [of sudden death] also, it is certainly possible that one will recollect one’s teacher, or [if one has trained in this practice] that one will focus one’s awareness at the crown of one’s head [instinctively]. This is the most profound crucial point.
Likewise, were one to be engulfed by a great fire, or swiftly carried away by a mighty river, or struck on the head by lightning, or pierced by an arrow through the heart, one must immediately recollect one’s spiritual teacher, [as being seated] on the crown of the head, or alternatively one must [at least]
direct one’s awareness to the crown of the head. This is called the ‘instantaneous consciousness transference’, and it is also known as the ‘forceful consciousness transference’. As this is most profound, one should train one’s mind assiduously [in this technique].
Moreover, it is said that at times when ordinary people experience strong fears, there are many advantages when they simply cry out ‘O father! spiritual teacher!’ or invoke the name of a buddha, saying, ‘O Orgyan!’28 If this is so, the benefits of [additionally] directing one’s mental focus towards the spiritual teacher, present on the crown of the head, are inconceivable.
There are, altogether, nine different pathways through which consciousness transference can occur, and these are associated with persons of superior, average, and inferior capacity. The aperture of the crown fontanelle is the pathway through which [consciousness] departs to the pure [realm of the] sky-farers. Given this, [it is said that] one will attain liberation if awareness exits through the [crown fontanelle]. Since this is the supreme pathway, it is extremely important that one trains in directing one’s mental focus towards this [aperture]. Furthermore, if consciousness is transferred through the pathway of the eyes, [it is said that] one will be born as a universal monarch, and if it is transferred through the left nostril, one will obtain an unimpaired human body. These are the three optimum apertures [associated with those of superior capacity].
One will, however, be born as a yakṣa if [consciousness is transferred] through the right nostril, or as a god of the world-system of form if [it is transferred] through the ears, and as a god of the world-system of desire if [it is transferred] through the navel. These are the three medial apertures [associated with those of average capacity]. Lastly, one will be born as an animal if [it is transferred] through the urethra, as a anguished spirit if [it is transferred] through the sexual passage,29 and as a hell being if it is transferred through the rectum. These are the three inferior apertures [associated with those of inferior capacity]. Given that there are such very great consequential differences between the various apertures through which consciousness transference may occur, there will be inestimable benefits in directing one’s awareness to the crown of the head, at the time of death.
The Tibetan Book of the Dead Page 23
