The Tibetan Book of the Dead
Page 36
You must wear at your side the weapons
With which you killed many sentient beings!
You cannot deny or misrepresent these things!
Now the time has come for you to go
To the citadels of the eighteen hells.
(He begins to lead [Lakṣanāraka] away.)
DHARMARĀJA:
Alas! How pitiful! How terrifying!
When one has obtained a human form,
One should proceed, with highly purposeful virtuous conduct,
On the path of liberation, where inferior rebirths are left behind;
And [thus] one is never separated from peace and happiness.
But on this occasion when you obtained a human life,
You threw away positive actions like dirt,
And seized upon negative actions,
For which reason you have wasted this highly meaningful human body,
Which is difficult to obtain.
Since you have done nothing at all, other than return empty-handed [from this life],
You are [only] carrying the burden of your negative acts! How sad!
Since the actions you have carried out must ripen upon yourself,
You cannot be protected even by the power of a thousand buddhas.
So I cannot respond to this, [your appeal], in any way!
Since the results of the premeditated negative acts,
Which you carried out when you had freedom,
Will all come to ripen upon you,
Even though you wail and lament,
No one at all should feel sorry for you.
Even though you have hopes in me,
I have no means to act in any way.
Since this mirror of past actions, which reflects phenomenal existence,
Truly depicts the natural expression of virtuous and negative acts,
How can it be that no past actions will appear in the case of wrongdoers?
When the deity who is your good conscience
And the demon who is your bad conscience
Compare the black and white pebbles of past actions,
Happy is the man who has accumulated virtue!
How very remorseful are you, who have accumulated evil!
On this dangerous red passageway traversed by all,
When you are brought to trial by the executors of Yama’s rites,
Even though you may have been once very powerful,
Here, it will be of no avail!
Now is the time for the hearts and lungs of all great wrongdoers to be torn apart!
Since you have practised non-virtue,
This reckoning of your past actions
Will be quicker and more powerful than lightning,
So by fleeing you will not escape,
And by showing remorse, this will be of no help!
How pitiful are the human beings of Jambudvῑpa
Who do not strive to practise the [sacred] teachings!
There will be no way of helping them.
This detailed accounting of positive and negative past actions
Forbids even the most minute negative deeds -
So what are those humans who have no scruples thinking of!
Though the white path of liberation leads to joy,
And the black path of inferior rebirth leads to suffering,
The humans of Jambudvῑpa do not abandon negative actions,
Nor do they practise positive actions,
[And], even though they may feel sadness and remorse,
Past actions cannot be remade.
One’s past actions accompany one’s body like a shadow.
I hold all rewards in respect of positive virtues,
And I exact punishments in respect of negative deeds.
Judging the balance and counterbalance,
I examine good and bad actions.
So even though you have regrets, I cannot redo anything.
Now, even though I am very merciful, there is still no way that I can help you.
Once you take the black path to the hell realms,
You cannot be saved, even if you were to be engulfed by the compassion of the Sublime Ones.
So there is absolutely no way for me to do anything.
The Conqueror has said that sentient beings must reap [the fruits of] their own past actions.
So now the Ox-headed One will lead you away!
May your negativity and obscurations be quickly purified,
And may you then attain the ultimate level of the buddhas.
OX-HEADED RAKṢA: Since it is your own doing, even though you may have regrets, what is the use of that! As for us, we are not responsible [for your actions]! We have simply distinguished between truth and lies. If you had no responsibility for your past actions, then it would be meaningless for us to harm you. Now, as this is [the outcome of] your past actions, be off quickly!
(Then he leads [Lakṣanāraka] away by a black noose, and the black demon [representing the bad conscience] drives him from behind, goading him along the path represented by the black carpet. Then in a dark room he is subjected to shouts of ‘Strike! Kill!’, which cause him to cry out in all sorts of ways.)
THE SPIRITUAL TEACHER (then makes a detailed elucidation, beginning with the words): O, Children of Buddha Nature, those who have committed evil deeds will be singled out in this manner and their sufferings will be the same [as those described here]. You will definitely have such experiences. So, whether this core dilemma besets you at this time or not will depend on you yourselves. From now onwards, it is therefore important for you to strive after virtue, and avoid negativity, O, Children of Buddha Nature...
ACT TWO
DHARMARĀJA (as he draws a cross on his wooden slate): Alas! Ox-headed Rakṣa, there is someone from a household in the human world whose lifespan has come to an end. This sign has appeared on my wooden slate.
OX-HEADED RAKṢA (calling to the venomous Snake-headed Demon): O Venomous Snake-headed One, look in your mirror! Look and see where the deceased is!
VENOMOUS SNAKE-HEADED DEMON: The land of the one whose time has come, is in north-east India. The city is called Kāmarūpa.25 His social class, among the four classes, is the mercantile class,26 and his name is the householder, Śrῑjāta. His lifespan and merits have been exhausted, so the sign of this has appeared on the wooden slate. Now be off, quickly [and fetch him]!
(So, all three, Ox-headed Rakṣa, Boar-headed Cemetery Spirit, and the demon representing [the deceased’s] bad conscience run off, while in their wake, the deity representing [the deceased’s] good conscience rushes to his assistance. As soon as they have found the householder, Śrῑjāta, in the human world at Kāmarūpa, the Ox-headed One leads him away and the Boar-headed One holds his arm, as the demon representing [the deceased’s] bad conscience chases him from behind. Meanwhile, the deity representing the good conscience offers assistance as the deceased is brought into the presence of Dharmarāja, who questions him.)
DHARMARĀJA: O, deceased Child of Buddha Nature, have you not come from the human world? There you had a human body endowed with freedom and favourable opportunities, which is difficult to acquire. You have encountered the Buddha’s teachings, which are difficult to encounter; and you have been born as a man in Jambudvῑpa, where it is difficult to take birth. What positive or virtuous past actions have you gathered? When you lived in the human world, did you practise the [sacred] teachings mindful of [cultivating] mental virtues and physical purity? What compounded virtues and attributes do you possess that would enable you to be saved [from rebirth in the hells]? Did you create [images, books and stūpas] representative of buddha-body, speech and mind? Did you commission the writing and recitation of the scriptures? Did you mould terracotta imprints? Did you offer water libations? Did you clear rocks from roads? Did you remove bothersome thorns from bad roads? Did you make offerings to those above? Did you bestow charity on those below? Did you scatter barley dough and grain at anthills? What
other subtle acts of virtue did you accumulate, over and above these? Also, did you study, reflect and meditate [on the Buddhist teachings], and did you keep your one-day vows and fasts? Did you receive meditative instruction, empowerments and guidance? What other virtues of this type have you accumulated? Tell me quickly now! Negative past actions related to the body are killing, of which the greatest offence is the killing of one’s parents and the smallest is the killing of lice and nits, stealing, improper sexual conduct and so forth. So what negative actions of body have you accumulated?
Then the negative actions related to speech are: meaningless gossip, harsh words, slander, lies and so forth. So what negative actions of speech have you accumulated?
The negative actions related to mind are: covetousness, harmful intent, distorted views, and so on. So what negative actions have you accumulated mentally?
Also, with regard to the five inexpiable crimes and the five approximate [crimes], what negative or non-virtuous actions have you accumulated, motivated through body, speech, or mind? Tell me now in clear detail!
THE HOUSEHOLDER ŚRĪJĀTA (in a terrified and trembling voice): May I speak in the presence of Dharmarāja! I am the householder Śrῑjāta, a citizen of the city of Kāmarūpa in the north-east of India. I also have female dependants. I was a humble person, self-sufficient in food and drink. I was a faithful devotee who made fulsome offerings to all the fine spiritual teachers who came to my district. I encouraged others to engage in virtuous actions. Motivated by virtue and good intent, I have restored ruined temples, saved many living creatures from certain death, and repeatedly received profound empowerments and guidance. When I travelled around, I cleared dangerous paths; when I stayed [at home] I recited the Six-syllable Mantra, and I kept my one-day vows and fasts. I am a householder who made offerings to the Three Precious Jewels above, and gave charity to those of unfortunate birth below. I am indeed a bodhisattva. This is why everyone calls me the householder Lakṣmin (‘endowed with wealth’). Such is the unbroken sequence of my virtuous actions.
As for my negative past actions, although I had the intention not to harm even a single living being, since I was submerged in the perverse world which is cyclic existence, and I had a son, and in order for him to be able to join in matrimony, I took the lives of ten animals [for the wedding feast]. I confessed the negativity of this action, and recited the Diamond Cutter27 one hundred times.
Then, when I and my neighbours took the lives of many living creatures in order to pay taxes in support of the village community, I too felt much remorse and made confession. Also, since I had lived as a worldly householder, I thought that I must have unintentionally killed [many insects] underfoot and by my hands, for which reason I often felt remorse.
Since the credentials of my virtuous and negative actions are established in these ways, I beg you to consider this conduct and favour me with your compassion.
DHARMARĀJA: Well then, if it is true what you have said, then you have thought well about virtuous and negative actions, and about cause and effect; but I shall consult the mirror of past actions because you human beings are clever liars! (He shows him the mirror.) Look, fortunate Child of Buddha Nature! This mirror of past actions in which phenomenal existence is clearly reflected is clearer than the omniscient eye that perceives the three times. When it manifestly reveals the natural expression of virtuous and negative past actions, whatever you have done in the human world, all the virtuous and negative actions you have committed in the human world, will visibly appear, immediately. So what lies and deceit have you spoken? Look at this mirror right now! (Then, looking at the mirror) Well, the virtuous and negative actions of which you have now spoken are not false. Well done! You will be sent on the white path.
THE BLACK DEMON [REPRESENTING THE DECEASED’S BAD CONSCIENCE]: Hey! May I speak in the presence of Dharmarāja! This bad person called the householder Śrῑjāta, has indulged his whole life in negative actions and has cared only for his own long-term selfish interests. His name is householder Śrῑjāta, and his nickname is ‘monkey-head’. As for this faithless householder Śrῑjāta, his [birth] year is the year of the ox, his [birth]place is Kāmarūpa city, and his background is that of the mercantile class. He engaged in the following negative actions: Hurrying uptown, he killed his father and quarrelled; then rushing downtown, he fought with his neighbours, he threw stones at the camel belonging to his neighbour Śrῑbhadra and although he killed it, he denied his action and lied about it. He pushed the scribe Prajñāmati’s young elephant over a cliff, and, although he killed it, he denied his action and lied about it. Now, we can compare the pebbles! How will it be possible for him to take the white path? It is utterly appropriate that he should go on the black path. (He pours three handfuls of black pebbles in [to his bowl].)
THE WHITE DEITY [REPRESENTING THE GOOD CONSCIENCE]: May I speak in the presence of Dharmarāja! The householder Lakṣmin [Śrῑjāta] is a most faithful devotee. He has strong interest in the [sacred] teachings and has avoided negative actions. When about five hundred miscreants were brought to trial in the presence of the Mahārāja, he offered five hundred srang of gold, and saved their lives. In the Indian city of Kāmarūpa, the householder Śrῑjāta alone is one who possesses great faith. Now, we can compare the pebbles! How will it be possible for him to take the black path? He should now set out, guided along the white path! (He pours out about six measures of white pebbles [into his bowl]. )
THE MONKEY-HEADED ELEMENTAL SPIRIT: Deity and demon of conscience, both of you have no need to disagree, because when I raise my scale balance, the measures of virtue and negativity will be determined by the weights. Now, if you look, [the outcome] will be obvious. (He weighs the pebbles, whereupon the white [container] is three times heavier.)
DHARMARĀJA: Wonderful! Those who have obtained a human body, who delight in the [sacred] teachings, and fully realise their life’s potential - as this [achievement] cannot be stolen or snatched by others - will themselves find happiness through their own virtues. With respect to this way of being, such as that of the house holder Lakṣmin [Śrῑjāta] - how wonderful it would be if all sentient beings were to do the same! Supplicate Avalokiteśvara right now, and instantly travel the white path! (Dharmarāja prays) I pray to the meditational deity Mahākāruṇika, at the summit of Mount Potālaka in the east! Grant your blessing that we may realise the nature of mind to be the Buddha-body of Reality! (He then recites the Aspirational Prayer [Calling] to the Buddhas and Bodhisattvas for Assistance28 and then gives formal introduction to the methods for obstructing the womb entrances during the intermediate state [of rebirth] and for choosing a womb.29 Lastly, he confers the introduction to the methods of transferring [consciousness] to the pure buddha-fields.30 Immediately afterwards, the curtain is suddenly drawn back, and the form of Avalokiteśvara is vividly displayed. [The householder Śrῑjāta] is led along the path [of virtue] represented by the white carpet, clad in fine robes, and wearing fine ornaments.)
DHARMARĀJA (offering praise): O, Child of Buddha Nature, this is how one should serve the purpose of obtaining a human body. Rejoice [in this]! (Then, he recites the following aspirational prayer of Avalokiteśvara three times.)
OṂ MAṆI PADME HŪṂ HRĪḤ!31
May all sentient beings, including you Śrῑjāta,
Be guided on the path by the essence of the Six-syllable Mantra!
May cyclic existence with its three world-systems be churned to its depths,
And may the hells be exhausted and emptied!
(He urges [all to recite] that Six-syllable Mantra.)
THE SPIRITUAL TEACHER: O, Children of Buddha Nature, behold this distinction between the happiness and suffering experienced by the evil ‘Red-handed Butcher’ and the faithful householder Śrῑjāta, in consequence of their disparate accumulations of virtue and negativity! As we ourselves shall also encounter such experiences soon, it is most important that we strive after virtue and refrain from negativity! (Then
, [the spiritual teacher] should confer the empowerment [of the Peaceful and Wrathful Deities], recite the auspicious verses, and perform the aspirational prayer for the dedication of merit, followed by the concluding rite.)
COLOPHON
How wonderful! I, Padmākara, having actually seen the hells, composed this [masked drama] as an adjunct to the teaching of the [Great] Liberation by Hearing in the Intermediate States, in order to benefit sentient beings of the future. May it be encountered by those who are fortunate!
This concludes the Natural Liberation of the Intermediate State of Rebirth: A Teaching Revealing the Natural Expression of Virtue and Negativity.32 May all be auspicious!33
PART TWO
Supplement to the Masked Drama of Rebirth
Herein is contained the Supplement to the Teaching Revealing the Natural Expression of Virtue and Negativity in the Intermediate State of Rebirth, entitled Gong of Divine Melody;1 which is 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 Samantabhadra and the Peaceful and Wrathful Deities!
THE SCENE
(In the context of [the masked drama entitled] A Teaching Revealing the Natural Expression of Virtue and Negativity which is [associated with the] Introduction to the Intermediate State of Rebirth, the one called ‘the wrongdoing Lakṣanāraka’ (‘hundred thousand hells’) is shown entering the inferior realms. Amidst the thunderous cries of ‘Strike!’ and ‘Kill!’ uttered by the executors of Yama’s rites, he travels the black path, after which Dharmarāja teaches on the disadvantages of committing negative actions to the entire audience assembled there.3 Following this, the deity representing the good conscience [should appear] in a state of sadness, and should urge [the audience to recite] the Six-syllable Mantra.)
ACT ONE