Part 16 (1/2)

If the sky is bright and the sun and moon are clearly visible, [Or the atmosphere is] utterly clear, without wind or breeze, All these are indications that the [deceased] will be born among the G.o.d realms.

If the sky is bright and clear, and fine white silken clouds appear, Or if the sun and moon are encircled by aureoles of light, All these are the indications that the [deceased] will be born among the human realms.

Whichever of the above indications arise, They signify that the [deceased] will be born in one or other of the six [mundane] realms.

These [signs] will occur either two, three, or seven days after death, As it is explained in the Tantra of the Cremation of Corpses.48 The indications that one has attained the three buddha-bodies with a pure rebirth, Or that one has attained liberation in the manner of the sky-farers, Are explained in the Tantra of the Cremation of Corpses, and in the Liberation by Wearing.49 One should therefore consult these sources in detail.

CONCLUSION.

Since living beings do not know when they will die, These signs of death should be looked for again and again.

When the signs occur, indicating that one is certainly to die, Then one should renounce whatever possessions one has, And clearly call to mind the spiritual teacher, One's fellow pract.i.tioners, a.s.sembled around one, and the oral teachings.

Especially, one should prepare to apply the transference [of consciousness],50 And listen to and reflect on the teaching of the Liberation by Hearing in the Intermediate States.51 [However], when the external, internal, and secret signs of death do occur, If one does not perform the Ritual Deception of Death,52 One will incur the downfall of abandoning the a.s.semblies of the Peaceful and Wrathful Deities, Who are the Conquerors, present within one's own body.53 As a result, one's commitments will degenerate, and one will proceed to the h.e.l.ls.

It is said that this is even more negative than the [five] inexpiable crimes.

Therefore one should diligently persevere in the practices of the Ritual Deception of Death.

[Furthermore], if consciousness is transferred [too soon], When [only] one or other of the external or internal signs of death is present, This is called the 'slaying of the deities'.

One must not allow this to occur, because the downfall will be extremely great.

But if all the signs of death are completely present, and cannot be averted, Then, and only then, should one apply the instructions of consciousness transference.

It is said, in the tantras, with regard to the advantages of the timely application of consciousness transference, That even one who has committed an inexpiable crime Will proceed to higher rebirths and blissful states, And can attain liberation, [through the timely application of the instructions on transference].

EMA! I have here presented the Natural Liberation through [Recognition of] the Visual Indications and Signs of Death, Which is a supporting text to the teaching on the Liberation by Hearing in the Intermediate States, An extract from the Peaceful and Wrathful Deities: A Pro found Sacred Teaching, [ent.i.tled] Natural Liberation through [Recognition of] Enlightened Intention.

O yogins of posterity, comprehend this as it is!

SAMAYA! rgya rgya rgya!

May [this teaching] be encountered by fortunate beings, Who possess a [positive] residue of past actions, And who are intelligent, faithful, persevering, and compa.s.sionate.

May [the activities a.s.sociated with this teaching], The Natural Liberation through [Recognition of] the Visual Indications and Signs of Death, never be exhausted Until cyclic existence has been emptied!

This is a treasure-teaching revealed by the accomplished master Karma Lingpa. May virtue prevail!

9.

Natural Liberation of Fear through the Ritual Deception of Death CONTEXT.

This is the companion text to the previous chapter and it describes the practices to be followed in the event that definitive signs indicating death are discerned.

The general consolidated rite described in this chapter follows the cla.s.sical structure of many Vajrayna protective rituals. This consolidated rite, and similar rituals, are commonly performed in Tibetan Buddhist communities today by pract.i.tioners, both for their own benefit and for the benefit of others.i On the other hand, the specific rites, related to specific signs, are again idiosyncratic and are not commonly practised.

Herein is contained the Natural Liberation of Fear through the Ritual Deception of Death,1 [an extract] from the Peaceful and Wrath ful Deities: A Pro found Sacred Teaching, [ent.i.tled] Natural Liberation through [Recognition of] Enlightened Intention.2 I bow down to the glorious transcendent one, [Vajra]k.u.mra, whose face frowns with wrath!3 The methods by which death can be averted and postponed should now be explained in order that living beings might be released from suffering, and in order that all the unremitting and extremely bitter sufferings of death, [in particular], might be dispelled by Mahkrunika.4 For, the sufferings of all such beings [who are afflicted by the discomforts a.s.sociated with death] may be completely curtailed [through ritual means]. It is the case that, for some children of buddha nature, the signs of death will arise, [when looked for] as described in the previous chapter. The esoteric instructions for averting [the signs which indicate] the swiftly approaching year or month [of death] consist of both the general consolidated rite and specific rites.

GENERAL CONSOLIDATED RITE FOR AVERTING DEATH.

The general rite for averting death is applicable in cases when the lifespan is threatened by obstacle-causing forces and [imbalanced] elemental forces. Now, the body of a person acts as a supporting frame for the five elements, and it naturally comprises five appendages, five sense-organs, five solid viscera, five hollow viscera, and five great energy channels. In each of these [anatomical] parts, the five elements circulate in a clockwise manner,5 and the cessation of life can occur due to [external] circ.u.mstances, or one could die through the mingling of conflicting internal elements, or life could also cease through the agency of a severe obstacle-causing force. The [time of] death may be ascertained by actually observing the respective signs a.s.sociated with these [three causes of death], as and when they manifest.

Immediately following the initial experience of such [signs], one should perform the [appropriate] rites for averting [death], which include ceremonies, services, and exorcisms.

In this regard, [one should know that] of the twelve months of the year, two are ruled by each of the [five] elements, while the two [remaining] months are ruled [by all five elements] in common. Also, within each of these months [of the year] there is a five-day period ruled by each of the [five] elements, while the five [remaining] days are ruled [by all five elements] in common. [The signs of death] cannot be averted, however, when an [imbalanced] elemental or malevolent force [completely] controls the body. Just as, for example, if fire breaks out in a tall fortress, it is more easily averted while it is first confined within the lower storey, but should it reach the top [of the fortress], the fire cannot be extinguished.

A person in whom the signs [of death] have manifested should first make preliminary offerings to the spiritual teacher, and to the Three Precious Jewels, and acc.u.mulate as much merit as possible. Then, the ritual for averting [an imbalance in the elements] should be effected through the agency of the wheels and seed-syllables of the elements. This should be done as follows: [First], draw a series of wheels [representing the elements] on Indian paper or palm leaf. The representation of the [green] wheel of the wind element6 should depict four spokes and a circ.u.mference, with five YAM syllables inscribed, one on each spoke and one at the centre, and with the vowels and consonants [depicted] on the outer circ.u.mference.7 The red wheel of the fire element should be similar [in design], with four spokes etc., but inscribed with five RAM syllables, placed as before, and the vowels and consonants on its circ.u.mference, [all placed] as before. Similarly, the yellow wheel of the earth element should be depicted with five LAM syllables, the white wheel of the water element with five KHAM syllables, and the azure wheel of the s.p.a.ce element with five E syllables. [Then], on each of these inscribed wheels, one should visualise the deities who embody the nature of these elements, corresponding in colour to their respective wheels.8 Then one should make five offerings, [one] to [each of] these [deities], confess all negativity, and pray for one's desired purpose. After this, recite the seed-syllables of the individual [deities] the appropriate number of times, corresponding to the age of the person in years, and [visualise that] the [seed-syllables] are then absorbed into the [respective] deities.9 Then [each of the depictions] of the [elemental] wheels should be placed inside containers made from two small bowls of dough, which are sealed together, and bound with threads of five colours, forming [the pattern of] a cross.

In addition, a dough effigy of the subject's human form should be prepared, one cubit in height. The dough should be mixed with wood, water, fire, earth, and the breath of different species of sentient beings.10 [Depictions of] the [same] five seed-syllables should then be inserted into the five [corresponding] sense-organs [of this effigy].11 As for the substances to be used for the ritual deception of the malevolent forces [which cause death], create subst.i.tutes, which may be made either of red minium clay, or else from dough, which is then painted. These should all be equal finger-widths in size, black, red, yellow, white, green and multicoloured,12 corresponding in number to the age of the subject. These should be mixed with the subject's grime, clothing, nasal mucus, saliva, tears, hair, fingernails, and so forth; as well as with ground jewels or precious substances. They should then be adorned with [five] coloured wool threads and various silks, and also decorated with many sorts of bird feathers, [which are indicative] of bad omens.13 Each [subst.i.tute] should then have a torma-offering [prepared], corresponding to it in colour, and [it should be surrounded by] a number of dough chang-bu offerings, equalling the subject's age in years.

Then, consecrate all these with the six mantras and six gestures, and repeat the following words, 'Take them! Take them! O mighty [malignant] ones! Your craving! Your attachment! Your clinging! Your memories! Your grasping! Your thoughts! Your contact! Let go of them! Be pacified! And be free!'

Then, together with the [bowls containing the elemental] wheels, cast [these subst.i.tutes] into the torrent of a wide river. Death will thereby be averted for up to three years. It is best, therefore, if this rite is performed once every three years, even before the indications [of death] have occurred.

SPECIFIC RITES FOR AVERTING DEATH.

I bow down to the deity Mahkrunika, Who is a sanctuary of great bliss.