If the deceased’s body is present, then during the interval which follows the ceasing of respiration,9 this Great Liberation by Hearing should be read aloud by a spiritual teacher, or by a spiritual sibling, sincere [practitioner], or a sympathetic friend, placing the lips [close] to the ear [of the deceased], without actually touching.10
THE MAIN SUBJECT MATTER
Now follows the actual exegesis of the Liberation by Hearing:
First, one should make extensive offerings to the Three Precious Jewels.11 If these are unobtainable, one should make offerings by arraying whatever one has as a support for visualisation and mentally emanating an immeasurable [quantity of offerings]. Then one should recite, three or seven times, the Aspirational Prayer [Calling] to the Buddhas and Bodhisattvas for Assistance. After this, one should melodiously recite the Aspirational Prayer which Protects from Fear of the Intermediate States, the Aspirational Prayer which Rescues from the Dangerous Pathways of the Intermediate States and the Root Verses of the [Six] Intermediate States.12
Thereafter, this Great Liberation by Hearing is to be read aloud seven or three times, or [as many times] as the circumstances permit.
[The main subject matter of the Great Liberation by Hearing] comprises three sections: the introduction to inner radiance during the intermediate state of the time of death,13 the great elucidation which introduces the intermediate state of reality14 and a teaching on the means for obstructing the entrance to the womb during the intermediate state of rebirth.15
Introduction to Inner Radiance in the Intermediate State of the Time of Death
This introduction is made on behalf of those individuals who have good understanding, but do not yet have recognition [of inner radiance], as well as those who have gained recognition but have little familiarity, and all ordinary persons who have received little experiential guidance. By means of [this introduction], such beings will, upon recognising the inner radiance of the ground, attain the uncreated Buddha-body of Reality, in an ascending and core-penetrating manner, without [experiencing] the intermediate states.
Introduction to the Inner Radiance of the Ground
As for the method of making [this introduction], it is best if the root spiritual teacher from whom [the dying person] personally received guidance can be present. If he cannot be present, then a spiritual sibling with identical commitments16 [should be called upon], or if none of these can be present, then a spiritual friend holding the same lineage17 should attend; or if none of these at all can be present, someone who knows how to read aloud with correct pronunciation and clear diction should recite [the introductions] many times. Thereby, [the dying person] will remember that which had [formerly] been introduced by his or her spiritual teacher and immediately afterwards, being set face to face with the inner radiance of the ground, will undoubtedly attain liberation.
Concerning the time for making [this introduction]: after respiration has ceased, the vital energy is absorbed into the channel of pristine cognition18 and the consciousness [of the deceased] naturally arises as a non-conceptual inner radiance. Later, the vital energy will be reversed and escape into the right and left channels and, as a result, the appearances of the [subsequent] intermediate state [of reality] will arise suddenly. Therefore, [the introduction to inner radiance at the time of death] should be made before [the vital energy] has escaped into the right and left channels. [Generally], the length of time during which the inner breath remains present within the central channel is just about the time taken to eat a meal.19
As regards the actual mode of making [this introduction], it is best if the consciousness transference is effected at that moment when the respiration is about to cease. If it is not, one should say the following words:
O, Child of Buddha Nature, (call the name of the dying person), the time has now come for you to seek a path. As soon as your respiration ceases, [the luminosity] known as the ‘inner radiance of the first intermediate state’,20 which your spiritual teacher formerly introduced to you, will arise. [Immediately] your respiration ceases, all phenomena will become empty and utterly naked like space. [At the same time], a naked awareness will arise, not extraneous [to yourself], but radiant, empty and without horizon or centre. At that moment, you should personally recognise this intrinsic nature and rest in the state of that [experience]. I too will introduce it [to you] at that time.21
These words should be spoken audibly many times, impressing them on the mind [of the dying person] until respiration ceases.
Then, when the respiration is on the point of ceasing, one should lay [the dying person] on the right side, in the posture of the lion, and take the pulse.22 Once the throbbing of the two carotid arteries has stopped, they should be firmly pressed [at their pressure points on the neck].23 Then the vital energy, having entered the central channel, cannot reverse [and escape] and it will certainly emerge through the crown fontanelle.24 The introduction should continue to be made at this time.
This phase in the process of death is called: ‘the inner radiance of reality during the first intermediate state’. It is the unique and incontrovertible enlightened intention of the Buddha-body of Reality, which arises in the minds of all living beings. [At the moment of death], this coincides with the period when the vital energy is absorbed into the central channel, after respiration has ceased and before the ceasing of the inner breath. Ordinary people describe this state as ‘loss of consciousness’.25
The duration of this [experience of inner radiance] is uncertain, [for it depends on] the health and characteristics of [the dying person’s] physical constitution, and on the degree of [his or her proficiency in the practices related to] the vital energies and channels. For those who have considerable practical experience, or those who have achieved stability in the practice of calm abiding, or those who have healthy energy channels, this experience can be prolonged.26 In striving to make this introduction, therefore, one should remind [the deceased] repeatedly [by giving the instruction as above and below], until serous fluid emerges from the apertures of the sense-organs.27 For those persons of great negativity and those classes of beings with unhealthy channels this phase lasts no longer than a single snapping of the fingers. In others, it may last for as long as it takes to eat a meal. However, as most sūtras and tantras state that the period of unconsciousness [following the moment of death] may last for three and a half days, generally one should persevere for that length of time, in making this introduction to inner radiance.
As for the way in which this introduction is made: if capable, the dying person should facilitate this of his or her own accord by projecting a formerly cultivated [spiritual practice into the intermediate state]. If [the individual] is not capable of this, then a spiritual teacher, a student, or a spiritual sibling who was a close friend, should stay nearby and clearly remind [the dying person] of the signs [of death] in their correct sequence, saying:
Now, the sign of the dissolution of earth into water is present, of water into fire, fire into wind, wind into consciousness, and so forth [as set down in the text entitled Natural Liberation through Recognition of the Visual Indications and Signs of Death ].28
Then, when the sequence of the signs is almost complete, [the attendant] should encourage the dying person to cultivate the following altruistic intention, beginning with the words: ‘O, Child of Buddha Nature!’ or, if [the dying person] is a spiritual teacher, the attendant should gently say the following words into the ear:
O, Venerable One! I beg you not to be distracted from the cultivation of an altruistic intention!
If [the dying person] is a spiritual sibling or anyone else, [the attendant] should call to him or her by name and say the following words:
O, Child of Buddha Nature, that which is called death has now arrived. Therefore you should adopt an altruistic motivation and concentrate your thinking as follows: ‘I have arrived at the time of death, so now, relying on the process of death, I will single-mindedly cultivate an altruistic intention. I will
meditate on the generation of loving kindness, compassion and an altruistic intention to attain enlightenment. For the benefit of all sentient beings, who are as limitless as space, I must attain perfect buddhahood.’ And in particular, [you should think]: ‘At this moment, for the sake of all sentient beings, I must recognise [the time of] death as [the arising of] inner radiance, the Buddha-body of Reality, and while in that state, I must attain the supreme accomplishment of the Great Seal, and thereby act for the good of all sentient beings. If I do not achieve this accomplishment, then, recognising the intermediate state as it is, I will actualise the coalescent Buddha-body of the Great Seal during the intermediate state, and thereby, manifesting in order to instruct each in accordance with his or her needs, I will act for the benefit of all sentient beings, who are as limitless as space.’ Without giving up the focus on cultivating an altruistic intention, in the above way, recollect the meditative experiences which you formerly developed on the basis of the oral teachings.
Those words should be clearly spoken, while placing the lips close to the ear [of the dying person]. Without permitting the attention [of the dying one] to be distracted even for an instant, [the attendant] should remind him or her of past meditative experiences.
Then, when the respiration has ceased, and the two carotid arteries have been firmly pressed, remind [the dying person] with the following words, if the individual was a spiritual teacher or a spiritual friend greater than oneself:
Venerable One! The inner radiance of the ground is now arisen before you. Recognise it, and concentrate directly on its experiential cultivation.
For all others, one should introduce [the inner radiance of the ground], with the following words:
O, Child of Buddha Nature, (call the name of the individual) listen! Pure inner radiance, reality itself, is now arising before you. Recognise it! O, Child of Buddha Nature, this radiant essence that is now your conscious awareness is a brilliant emptiness. It is beyond substance, beyond characteristics and beyond colour, completely empty of inherent existence in any respect whatsoever. This is the female Buddha Samantabhadrῑ, the essential nature of reality. The essence of your own conscious awareness is emptiness. Yet, this is not a vacuous or nihilistic emptiness; this, your very own conscious awareness, is unimpededly radiant, brilliant and vibrant. This [conscious awareness] is the male Buddha Samantabhadra. The utterly indivisible presence of these two: the essence of your own awareness, which is empty, without inherent existence with respect to any substance whatsoever, and your own conscious awareness, which is vibrant and radiantly present, is the Buddha-body of Reality. This intrinsic awareness, manifest in a great mass of light, in which radiance and emptiness are indivisible, is the buddha [nature] of unchanging light, beyond birth or death. Just to recognise this is enough! If you recognise this brilliant essence of your own conscious awareness to be the buddha [nature], then to gaze into intrinsic awareness is to abide in the enlightened intention of all the buddhas.
This introduction should be made three or seven times, with correct pronunciation and clear diction. Accordingly, [the deceased] will firstly recollect [the teachings] as they had been formerly given by his or her teacher, and secondly be introduced to inner radiance as a naked natural awareness. And then, thirdly, having recognised this, he or she will attain the Buddha-body of Reality, beyond conjunction or disjunction, and certainly achieve liberation. Recognition of the ‘first inner radiance’ [of the ground] takes place in this way.
[Introduction to the Inner Radiance of the Path]
If, however, it is feared that [the deceased] has not recognised the first inner radiance, the so-called ‘second inner radiance’ [of the path] will arise. [Again, it is said that this second inner radiance] lasts a little more than the time it takes to eat a meal, after the respiration has ceased. Specifically, it arises once the vital energy has escaped into the right or left channel, whichever is appropriate depending on the positive and negative past actions [of the deceased], and once the vital energy has emerged through one of the orifices of the body.29 When this occurs, the consciousness suddenly becomes awake and lucid.
Although it is said that this second inner radiance also lasts [approximately] for as long as it takes to eat a meal, this actually depends, as before, on whether or not the energy channels are healthy and whether or not [the individual] has or lacks meditative experience.
Now, at this point, the consciousness emerges from the body and, [initially], the individual may not know whether or not he or she has died. The relatives are seen as before, and their cries of sorrow can be heard. During this period, before the harsh and bewildering experiences related to past actions have arisen, and before the terrifying experiences related to Yama have occurred, the oral teaching should be given.30 This [oral teaching] concerns both the perfection stage and the generation stage [of meditation]. If [the deceased] was engaged in [the practices of] the perfection stage, one should call to him or her three times, by name, and repeat the above [instruction, which is] the introduction to inner radiance. If [the deceased] was engaged in [the practices of] the generation stage, one should read aloud the formal description of the individual’s chosen meditational deity as set down in the corresponding meditative cycle. Then remind him or her with the following words:
O, Child of Buddha Nature! Meditate on this, your meditational deity. Do not be distracted! Concentrate intently on your meditational deity! Meditate that [the deity] appears, and yet is without inherent existence, like [the reflection of] the moon in water. Do not meditate on the deity as a solid corporeal form!31
If [the deceased] was an ordinary person, without a specific practice, then preface the introduction with the following words:
Meditate on the Lord of Great Compassion!32
By means of such an introduction, there is no doubt that even those who have not recognised [the nature of] the intermediate state will do so.
This, [the above] precise reminder, should be given by a spiritual teacher or sibling to those who, despite having already received this introduction from a spiritual teacher while they were alive, have an undeveloped meditative experience, and accordingly will not recognise the intermediate state by themselves. Equally, this instruction is of crucial importance in the case of those who, despite their meditative experience, are bewildered by serious illness at the moment of death and therefore cannot recall [their past meditative experiences]; and finally, it is particularly necessary in the case of those beings who, despite their former meditative experience, are at risk of falling into lower existences as a result of having broken their vows and having failed to maintain their basic commitments.33
[As stated above], it is best if [recognition] occurs during the first intermediate state. However, if it does not occur therein, awareness can be awakened and liberation attained during the second intermediate state. This second intermediate state is also called ‘the pure illusory body’. [During this second phase], consciousness achieves an instance of clarity, even though the deceased may not know whether or not they are dead. If the teaching is given at this time, therefore, the mother and child aspects of reality can meet,34 and [the deceased] will no longer be controlled by the force of past actions. Just as, for example, darkness is destroyed by the light of the sun, the controlling force of past actions is destroyed by this ‘inner radiance of the path’ and liberation is attained.
Now, this so-called ‘second intermediate state’ [occurring at that point when consciousness leaves the body] is one which suddenly appears to the ‘mental body’ [assumed by the deceased],35 while the consciousness [of the deceased] retains the same range of hearing as before. If the above oral teaching is given at this time, its purpose can therefore be accomplished. Since the bewildering appearances generated by past actions have not yet arisen, [the deceased] is able to direct his or her attention anywhere. Therefore, even though [the individual] may not have attained recognition of the inner radiance of the ground, he or she will be liberated by the recognit
ion of the inner radiance [of the path], which is the second intermediate state.
INTRODUCTION TO THE INTERMEDIATE STATE OF REALITY
If liberation is still not attained through the above [introductions], then the intermediate state of reality, also called ‘the third intermediate state’, will arise.36 It is during this third phase that the bewildering apparitions, [which are the products] of past actions, emerge. Therefore, it is extremely important to read aloud the following Great Introduction to the Intermediate State of Reality37 at this juncture. It is most powerful and beneficial.
At around this time, the bereaved relatives will be crying and expressing their grief. They will no longer be serving [the deceased’s] share of food, they will have removed his or her clothes, and stripped down the bed, and so forth. Although [the deceased] can see them, they cannot see the deceased. Although the deceased can hear them calling out, they cannot hear the departed one calling back. So, [the deceased] may turn away in a state of despair.
The Tibetan Book of the Dead Page 25
