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An Elucidation of the Appearance of the Wrathful Deities in the Intermediate State of Reality



Herein is contained An Elucidation of the Arising of the Intermediate State of the Wrathful Deities.

INTRODUCTION

Now, the way in which the intermediate state of the wrathful deities arises should be presented. In the previous intermediate state of the peaceful deities there were seven successive [critical or] dangerous pathways. By receiving introduction to these sequentially, even though one might not have attained recognition at one [critical pathway], one should have attained recognition at another. Those who have achieved liberation [in this way] are countless.
Yet, although many have been liberated through such [introductions to the nature of reality], sentient beings are numerous. Evil past actions are very potent. Negative obscurations are dense. Habitual tendencies are long lasting. The cycle of ignorance and bewilderment is inexhaustible and undiminishing. Despite having received introduction in such detail, there are still a large number who roam downwards, not having achieved liberation.
Now, after the invitation of the assembly of the peaceful deities, and the divine assembly of the awareness holders and dakinls, has passed, the blazing assembly of the fifty-eight wrathful blood-drinking deities, who are a natural transformation of the above assembly of peaceful deities, will arise. These deities will be very dissimilar [in appearance] to the peaceful deities. This is the intermediate state of the wrathful deities and, [consequently, as the deceased will be] overpowered by fear, terror or awe, recognition also becomes more difficult. Uncontrollably, awareness continually faints. But, nevertheless, if there is even the slightest recognition, liberation is easy. Should you ask why this is so – it is because once the awesome, terrifying and fearful appearances arise, the awareness does not have the luxury of distraction. The awareness is one-pointedly concentrated.
If, at this stage, oral instructions such as those which follow [have not been previously introduced, or] are not now introduced, even though one’s studies may have been ocean-like, they will be of no benefit here. Even the preceptors [of monasteries] who uphold the monastic disciplines and great teachers of dialectics [who have not been previously introduced] will be bewildered on this occasion, and fail to attain recognition. Consequently, they will continue to roam in cyclic existence. This is even more so for ordinary persons: fleeing in awe, terror and fear, they will fall into the abyss of lower existences and suffer miserably. However, even the most inferior of yogins who has practised the way of secret mantra, will immediately, upon seeing the assembled blood-drinking deities, recognise them to be meditational deities, as if meeting old acquaintances. Trusting in them, the yogin will dissolve indivisibly [into the meditational deities] and attain buddhahood.
The crucial point is indeed that those in this world who have, [prior to death], meditated on the formal description of these blood-drinking buddha-bodies, and also made offerings and praises to them, or, at the very least, have simply seen their painted and sculpted images, may recognise the forms that arise here and attain liberation.
Moreover, when those preceptors who uphold the monastic disciplines and the teachers of dialectics [who have not been introduced] die, however great their perseverance was in religious conduct or however learned they were in their exegetical doctrines within the human world, no [auspicious] signs, such as major or minor bone relics or rainbow light, will appear.2 Since they did not take the way of secret mantra to heart while they were alive, but instead deprecated the secret mantra, and failed to become acquainted [in life] with the assembled deities of the way of secret mantra, they will not recognise the [luminosities and deities] when they arise in the intermediate state. Suddenly seeing something they had not previously seen, they will develop an attitude of aversion and become hostile. Consequently they will proceed into lower existences. This [lack of familiarity and the arousal of aversion] is the reason why [auspicious] signs, such as major or minor bone relics, and rainbow light, do not occur in the case of those upholders of monastic discipline and dialectical philosophers, however excellent they may have been, who have not taken to heart and experientially cultivated the way of secret mantra.
On the other hand, practitioners of the way of secret mantra, even if they are the lowest of the low, however coarsely [they behaved] in the world, or however unrefined and uncultured they were, and however unseemly and inelegant their conduct, even if they have not been able to experientially cultivate the way of secret mantra successfully, will attain liberation in this instance, simply because they have not embraced a mistaken view, and are without doubt, and are devoted to the secret mantra. Even if such an individual’s conduct in the human world was inelegant, at least one [auspicious] indication, such as major and minor relics, images or rainbow light, will occur at the moment of death. This is because the way of secret mantra carries an extremely great blessing.
Yogins of the way of secret mantra who are above average capacity, who have experientially cultivated the meditations of both the generation and perfection stages and [practised] the recitation of the heart-mantras, and so on, do not need to roam downwards this far into the intermediate state of reality. As soon as respiration ceases, they will certainly be invited to the pure realm of the sky-farers by the awareness holders, heroes and dakinls. As an indication of this, [one or more of] the following signs will occur: the sky will become cloudless; [the body] will merge into rainbows and lights; a shower of flowers will fall; there will be the fragrance of perfume [in the air] and the sound of music in the sky; while rays of light, major and minor relics, images, rainbow lights, and so forth will appear [in the funeral pyre].3
So it is that, for the upholders of the monastic disciplines and teachers [of dialectics who have not been previously introduced], and for practitioners of the way of secret mantra whose commitments have degenerated, and for all ordinary persons, this Great Liberation by Hearing is indispensable.
Those serious meditators who have meditated on [the practices of] the Great Perfection and the Great Seal will recognise the inner radiance that dawns during the intermediate state of the time of death and will attain the Buddha-body of Reality. For these meditators there is absolutely no need to read this Liberation by Hearing.
[In summary], if individuals recognise the inner radiance during the intermediate state of the time of death, they will attain the Buddha-body of Reality. If they achieve recognition during this intermediate state of reality, when the visions of the Peaceful and Wrathful Deities arise, they will attain the Buddha-body of Perfect Resource. If they achieve recognition during the intermediate state of rebirth, they will attain the Buddha-body of Emanation. Alternatively, at the very least, [individuals who have heard this teaching] will be born into the higher existences, where, based on the residual potency of their past actions, they will again meet with, and be able to practise, this [sacred] teaching in the next life.
Since [this sacred teaching is based on recognition in the intermediate states] this Great Liberation by Hearing is the teaching whereby buddhahood can be attained without meditation. It is the teaching whereby liberation can be attained just by its being heard, it is the teaching whereby those that are the most negative are led onto the secret path,4 it is the teaching whereby essential points [of discrimination] are instantly grasped, and it is the profound teaching whereby perfect buddhahood is instantaneously attained. Thus, it is impossible for those sentient beings who have been engaged by this teaching to fall into lower existences. This [Liberation by Hearing] and the [related] Liberation by Wearing should be read aloud together, since [their conjunction] is like a mandala of gold, inlaid with turquoise ornaments.5
MAIN SUBJECT MATTER
Having outlined in this way the essential purpose of the Liberation by Hearing, [the deceased] should now be introduced to the arising of the intermediate state of the wrathful deities.
Again, you should call the deceased by name, three times, and say the following words:
O, Child of Buddha Nature, listen without distraction. Although the intermediate state of the peaceful deities did previously arise within you, you did not recognise it. So now you have wandered, [through the succession of pathways,] to here. Now, on the eighth day, the assembly of wrathful blood-drinking deities will arise. Recognise them and do not be distracted! O, Child of Buddha Nature, he who is called Great Glorious Buddha Heruka will [now] arise, vividly manifesting before you from within your own brain. His body, blazing in a mass of light, is dark brown in colour, having three heads, six arms and four legs, which are [firmly] set apart. His right face is white, the left red and the central face dark brown. His nine eyes are fixed in a fearsome wrathful gaze, his eyebrows are quivering like lightning, his fangs are bared and gleaming, and he is laughing loudly, uttering the sounds of Alala and Haha, and Shoo oo – like whistles, in loud piercing cries. The golden-auburn hair of his head blazes and rears upward, sun and moon-discs, black serpents and dry skulls adorn each of his heads, and black snakes and fresh skulls form a garland around his body. In his six hands he holds, on the right in the first hand, a wheel, in the middle one, an axe and in the last hand a sword and to the left, in his first hand, he holds a bell, in the middle one, a ploughshare and in the last a skull. The female consort Buddhakrodhes-varJ is embracing his body, her right hand clasped around his neck and her left offering a skull-cup filled with blood to his mouth. Amidst loud pounding palatal sounds of ‘Thuk-chom’, and an [echoing] roar like the reverberation of thunder, the fire of pristine cognition blazes from the fiery indestructible pores of their bodies, and thus they stand together, [with one leg] extended and [the other] drawn in, on a throne supported by garudas.
Do not be afraid! Do not be terrified! And do not be awed! Recognise this to be the buddha-body of your own intrinsic awareness. These are your own meditational deities, so do not be terrified. This, in reality, is the transcendent lord Vairocana and his consort, so do not be afraid. Recognition and liberation will occur simultaneously!
If, upon hearing these words, [the deceased] recognises the meditational deities, he or she will dissolve indivisibly [within them] and thereby attain buddhahood in the Buddha-body of Perfect Resource.
Yet should [the deceased], once again, flee in awe and terror and thereby not attain recognition, then, on the ninth day, the Vajra family of blood-drinking deities will come to escort him or her.
Again, calling the deceased by name, the introduction should be given with the following words:
O, Child of Buddha Nature, listen without distraction. He who is called the transcendent lord Vajra Heruka, of the Vajra family of blood-drinking deities, will arise from the eastern direction of your brain and appear before you. His body is dark blue in colour, with three faces, six arms and four legs, [firmly] set apart. His right face is white, the left red and the central face is blue. In his six hands he holds, on the right in the first hand, a vajra, in the middle one, a skull-cup and in the last hand an axe, and to the left, in his first hand, he holds a bell, in the middle one, a skull-cup and in the last a ploughshare. The female consort Vajrakrodhesvarl is embracing his body, her right hand clasped around his neck and her left offering a skull-cup filled with blood to his mouth.
Do not be afraid! Do not be terrified! And do not be awed! Recognise this to be the buddha-body of your own awareness. These are your own meditational deities, so do not be terrified. This, in reality, is the transcendent lord Vajrasattva and his consort, so do not fear them. Be devoted to them! Recognition and liberation will occur simultaneously!
If, upon hearing these words, [the deceased] recognises the meditational deities, he or she will dissolve indivisibly [with them] and thereby attain buddhahood in the Buddha-body of Perfect Resource.
Yet, if those individuals who are greatly obscured by past actions, again flee in awe and terror and thereby do not attain recognition, then on the tenth day, the Ratna family of blood-drinking deities will come to escort them.
Again, calling the deceased by name, the introduction should be given with the following words:
O, Child of Buddha Nature, listen without distraction. On the tenth day, he who is called Ratna Heruka, of the Ratna family of blood-drinking deities, will arise from the southern direction of your brain and appear before you. His body is dark yellow in colour, with three faces, six arms and four legs, [firmly] set apart. His right face is white, the left red, and the central face is a burning dark yellow. In his six hands he holds, on the right in the first hand, a jewel, in the middle one, a khatvanga and in the last hand a club and to the left, in his first hand, he holds a bell, in the middle one, a skull-cup and in the last a trident. The female consort Ratnakrodhesvarl is embracing his body, her right hand clasped around his neck and her left offering a skull-cup filled with blood to his mouth.
Do not be afraid! Do not be terrified! And do not be awed! Recognise this to be the buddha-body of your own awareness. These are your own meditational deities, so do not be terrified. This, in reality, is the transcendent lord Ratnasambhava and his consort, so be devoted to them! Recognition and liberation will occur simultaneously!
If, upon hearing these words, [the deceased] recognises the meditational deities, he or she will dissolve indivisibly [with them] and thereby attain buddhahood [in the Buddha-body of Perfect Resource].
Yet, even after receiving this introduction, there are those who, owing to their negative habitual tendencies, will nevertheless flee in awe and terror. Not recognising their own meditational deities, they will perceive them as Yama and thereby the recognition will not occur. So it is that, on the eleventh day, the assembled deities of the Padma family of blood-drinking deities will come to escort the deceased.
Again, calling the deceased by name, the introduction should be given with the following words:
O, Child of Buddha Nature, [listen without distraction]. On the eleventh day, he who is called the transcendent lord Padma Heruka, of the Padma family of blood-drinking deities, will arise from the western direction of your brain, in union with his consort, and appear vividly before you. His body is dark red in colour, with three faces, six arms and four legs, [firmly] set apart. His right face is white, the left blue, and the central face is dark red. In his six hands he holds, on the right in the first hand, a lotus, in the middle one, a khatvanga and in the last hand a mace and to the left, in his first hand he holds a bell, in the middle one, a blood-filled skull and in the last a small drum. The female consort Padmakrodhesvari is embracing his body, her right hand clasped around his neck and her left offering a skull-cup filled with blood to his mouth.
Do not be afraid! Do not be terrified! And do not be awed! Contemplate them with joy. Recognise this to be the buddha-body of your own awareness. These are your own meditational deities, so do not be terrified. This, in reality, is the transcendent lord Amitdbha and his consort, so be devoted to them! Recognition and liberation will occur simultaneously!
If, upon hearing these words, [the deceased] recognises the meditational deities, he or she will dissolve indivisibly [with them] and thereby attain buddhahood [in the Buddha-body of Perfect Resource].
Yet, even after receiving this introduction, there are those who are held back by their negative habitual tendencies and there are those who will not recognise their meditational deities because they have fled in awe and terror. The recognition not having been attained, so it is that, on the twelfth day, the assembled deities of the Karma family of blood-drinking deities, followed by the Gaurl, the Pisaci, the Female Gatekeepers, and the Isvarl, will come to escort the deceased. Since an even greater fear and terror will arise if these are not recognised, again, call the deceased by name, and offer the introduction in the following words:
O, Child of Buddha Nature, listen without distraction. When the twelfth day comes, he who is called the transcendent lord Karma Heruka, of the Karma family of blood-drinking deities, will arise from the northern direction of your brain, in union with his consort, and appear vividly before you. His body is dark green in colour, with three faces, six arms and four legs, [firmly] set apart. His right face is white, the left red, and the central face is an awesome dark green. In his six hands he holds, on the right in the first hand, a sword, in the middle one, a khatvanga and in the last hand a mace and to the left, in his first hand he holds a bell, in the middle one, a skull and in the last a ploughshare. The female consort Karmakrodhesvarl is embracing his body, her right hand clasped around his neck and her left offering a skull-cup filled with blood to his mouth.
Do not be afraid! Do not be terrified! And do not be awed! Recognise this to be the buddha-body of your own awareness. These are your own meditational deities, so do not be terrified. This, in reality, is the transcendent lord Amoghasiddhi and his consort, so regard them with intense devotion! Recognition and liberation will occur simultaneously!
If, upon hearing these words, [the deceased] recognises the meditational deities, he or she will dissolve indivisibly [with them] and thereby attain buddhahood [in the Buddha-body of Perfect Resource].
Based on the spiritual teacher’s [former] oral instruction, as one recognises these [visionary appearances] as the natural expressive power of awareness, naturally manifesting, liberation will occur. This is like one who recognises a stuffed lion-skin to be a stuffed lion. The nature of the stuffed lion is such that if its actual nature is not recognised it will generate awe and terror. But, as soon as someone points out what this really is, the facade is penetrated, and the fear dissolves. Similarly, here, when the assembly of blood-drinking deities arises, with their huge bodies and thick limbs, filling the whole of space, [the deceased] undoubtedly becomes awed and terrified. But, immediately upon hearing this introduction, the deceased will recognise the appearances to be natural manifestations [of actual reality], or to be their own meditational deities. [As this recognition occurs,] the two [aspects of inner radiance], the ‘mother inner radiance’, which was formerly [introduced] through the spiritual teacher’s guidance, and the ‘naturally arising child inner radiance’, [the experience of] which emerges subsequently [as the result of practice], meet together – in other words, like meeting an old friend, [the inner radiance] that dawns face to face with oneself does so in a naturally liberating manner and one will be naturally freed within [the expanse of] naturally radiant intrinsic awareness.
If this introduction is not received, even good persons may turn away at this point and continue to roam within cyclic existence. [As this occurs] then, the female wrathful deities, the eight Gaurl, and the eight Pisaci, [the latter] having diverse [animal] heads, will emerge from within the brain [of the deceased], and appear before him or her. Again, calling the deceased by name, the introduction should be given in the following words:
O, Child of Buddha Nature, listen without distraction! The eight Gauri will now be emerging from within your own brain and appearing before you. Do not be afraid! From the eastern direction of your brain the white Gauri, holding a human corpse as a cudgel in her right hand and a blood-filled skull in her left hand, will arise before you. Do not be afraid! From the southern direction, the yellow Cauri, shooting an arrow from a bow; from the west, the red Pramoha, holding a crocodile victory-banner; and from the north, the black Vetdli, holding a vajra and a blood-filled skull, [will arise]. From the south-east, the red-yellow Pukkasi, holding entrails in her right [hand] and eating them with her left; from the south-west, the green-black Ghasmarl, holding a blood-filled skull in her left [hand], stirring this with a vajra in her right hand and drinking awesomely; from the north-west, the white-yellow Canddli, tearing apart the head and body [of a bloated corpse], holding the heart in her right hand and eating the body with her left; and from the north-east, the blue-black Smasdni, tearing a head and body apart and eating them, [will arise]. These eight Gauri, who are indicative of the [eight] classes [of consciousness], will emerge from within your own brain, and surround the five blood-drinking deities and their consorts. Do not be afraid!
O, Child of Buddha Nature, listen without distraction! The eight Pisaci, who are indicative of the sense objects, will emerge, and appear before you, encircling this array. From the east, the dark brown Simhamukhi, lion-headed, her two arms crossed on her breast, carrying a corpse in her mouth and shaking her mane; from the south, tiger-headed, the red Vydghrimukhi, her two arms crossed, snarling and staring with bulging eyes; from the west, fox-headed, the black Srgdlamukhi, holding a razor in her right hand, and entrails in her left, eating the entrails and licking the blood; from the north, wolf-headed, the black-blue Svdnamukhi, tearing apart a corpse with her two arms and staring with bulging eyes; from the south-east, vulture-headed, the white-yellow Grdhramukhi, carrying a large human corpse over her shoulder and holding a skeleton in [both] hands; from the south-west, kite-headed, the black-red Kankamukhi, carrying a large corpse over her shoulders; from the north-west, crow-headed, the black Kdka-mukhi, holding a skull in her left [hand], a sword in her right, and eating a [human] heart and lungs; and from the north-east, owl-headed, the blue-black Ulukamukhi, holding a vajra in her right [hand], wielding a sword in her left and eating flesh. These, the eight Pisaci, indicative of the sense objects, will emerge from within your brain and arise before you, encircling the five blood- drinking deities and their consorts. Do not be afraid! Recognise all that arises as the natural expressive power of awareness, manifesting naturally.
O, Child of Buddha Nature, the four Female Gatekeepers will also emerge from within your brain and appear before you. Recognise them! From the eastern direction of your brain the white horse-headed Ankuid, a blood-filled skull in her left hand; from the south, the yellow sow-headed Paid, holding a noose; from the west, the red lion-headed Sphotd, holding an iron chain; and from the north, the green snake-headed Ghantd, holding a bell, will instantaneously arise.6 These, the four Female Gatekeepers, will indeed emerge from within your brain and appear before you. Recognise them, as they are your own meditational deities!
O, Child of Buddha Nature, on the periphery of these thirty deities, who are the wrathful Herukas [and their retinues], the twenty-eight Isvariwill emerge from within your brain and appear before you. They will have diverse [animal] heads and bear diverse weapons. But, do not be afraid! Recognise all that arises as the natural expressive power of awareness, manifesting naturally. Now, at this most critical point, remember your spiritual teacher’s oral instructions.
O, Child of Buddha Nature, from the east, the six yogini of the east will emerge from within your brain and appear before you: the brownish white yak-headed Manurdksasi, holding [a vajra and] a skull; the yellowish white snake-headed Brahmdni, holding a lotus; the greenish white leopard-headed Raudri, holding a trident; the bluish white weasel-headed Vaisndvi, holding a wheel; the reddish white brown-bear-headed Kaumdri, holding a pike; and the white black-bear-headed Indrdni, holding a noose of entrails in her hand.7 Do not be afraid!
O, Child of Buddha Nature, from the south, the six yogini of the south will emerge from within your brain and appear before you: the yellow bat-headed8 Pingald, holding a razor; the reddish yellow crocodile-headed Santl, holding a vase; the reddish yellow scorpion-headed Amrtd, holding a lotus; the whitish yellow hawk-headed Saumt, holding a vajra; the greenish yellow fox-headed Dandi, holding a cudgel, and the blackish yellow tiger-headed Rdksasi holding a blood-filled skull in her hand.9 Do not be afraid!
O, Child of Buddha Nature, from the west, the six yogini of the west will emerge from within your brain and appear before you: the greenish red vulture-headed Bhaksasi, holding a club; the red horse-headed Rati, holding a large torso; the pale red garuda-headed mighty one [Rudhiramadf, consort of Mahdbala], holding a cudgel; the red dog-headed [Ekacdrim] Rdksasi, wielding a vajra-razor in her hand; the red hoopoe-headed Manohdrikd, firing an arrow from a bow; and the greenish red deer-headed protectress of wealth, [Siddhikari, consort of Vasuraksita], holding a vase in her hand.10 Do not be afraid!
O, Child of Buddha Nature, from the north, the six yogini of the north will emerge from within your brain and appear before you: the bluish green snake-headed Vayudevl, brandishing an ensign; the reddish green ibex-headed Agndyt, holding a glowing firebrand; the blackish green sow-headed Vardhl, holding a noose of fangs; the reddish green crow-headed Vajrd [Cdmundf], holding an infant human corpse; the blackish green elephant-headed Bhu-jand, holding a club and drinking blood [from a skull]; and the bluish green snake-headed Varundni, holding a noose of snakes in her hand}11 Do not be afraid!
O, Child of Buddha Nature, the four yogini who are the [four] female gatekeepers will emerge from within your brain and appear before you: from the east, the white cuckoo-headed Vajrd [Mahdkdli], holding an iron hook; from the south, the yellow goat-headed Vajrd [Mahdchdgala], holding a noose; from the west, the red lion-headed Vajrd [Mahdkumbhakarni], holding an iron chain; and from the north, the black-green snake-headed Vajrd [Lambodara], holding a bell in her hand. These four yogini, the female gatekeepers, will indeed emerge from within your brain and appear before you. Do not be afraid!
Since these twenty-eight Isvari emanate naturally from the expressive power of the naturally arising deities, which are the wrathful Herukas – recognise them now!
O, Child of Buddha Nature, through the expressive power of emptiness, the Buddha-body of Reality has arisen as the peaceful deities, recognise this! Through the expressive power of radiance, the Buddha-body of Perfect Resource has arisen as the wrathful deities}12 Recognise this!
At this time, when the assembly of the fifty-eight blood-drinking deities manifests from within your brain, you should recognise all that arises as the naturally arising luminosity of your own awareness. Then, [if recognition occurs], you will immediately attain buddhahood, inseparable from the blood-drinking deities.
O, Child of Buddha Nature, if even now you do not recognise this [reality], and become afraid and turn away from the [visionary appearances], you will go on to experience yet further suffering. If recognition does not occur, all the blood-drinking deities will be perceived as Yama. You will be overwhelmed by fear, by awe and by terror at [the sight of] all the blood-drinking deities; and you will faint. Those [visionary appearances], which are natural manifestations [of actual reality], will [seem to] have become demons, and you will continue to roam in cyclic existence. But [even now], if you are not awed and not terrified, you will avoid the continued wandering within cyclic existence.
O, Child of Buddha Nature, the largest of the buddha-bodies of the Peaceful and Wrathful Deities will be as vast as the sky; the medium ones will be the size of Mount Sumeru; and even the smallest will be the size of eighteen of our bodies, standing one above the other.13 Do not be afraid! All phenomenal existence is now arising as luminosities and buddha-bodies. By recognising all the present visionary appearances to be the natural luminosity of your own intrinsic awareness, manifesting as lights and buddha-bodies, you will dissolve inseparably within the lights and buddha-bodies, and buddhahood will be attained. O Child of Buddha Nature, whatever fearsome and terrifying apparitions appear to you now, recognise them to be natural manifestations [of actual reality]. Do not be afraid! Recognise these [appearances] as inner radiance, your own natural luminosity. Upon recognition, you will undoubtedly attain buddhahood, right now. That which is called ‘instantaneous perfect buddhahood’ will occur at this very moment. Remember this, and hold it in your mind!
Child of Buddha Nature, if you do not recognise [the visionary appearances] now, and continue to be afraid, then all the buddha-bodies of the peaceful deities will arise in the form of Mahdkdla; all the buddha-bodies of the wrathful deities will arise in the form of Yama Dharmaraja; and then all of your perceptions will turn into malevolent forces. In this way, you will continue to wander in cyclic existence.
O, Child of Buddha Nature, if you do not recognise the present appearances as natural manifestations [of actual reality], even though you may have been learned in all the sutras and tantras, which form the [Buddha’s] transmitted precepts, and even though you may have practised these doctrines for an aeon, buddhahood will not be attained. Yet, if you recognise now the visionary appearances that are manifesting naturally, then, through (the understanding of] a single essential point, and through [the understanding of] a single word, you will attain buddhahood.
If, immediately after death, you do not recognise the appearances which manifest naturally, these appearances will [eventually] arise during the intermediate state of reality, in the forms of Yama Dharmardja. The largest form assumed by Yama Dharmardja is as vast as space; the medium form, the size of Mount Sumeru, filling this world-system. [Thus, Yama Dharmardja will appear], his upper teeth biting into his lower lip, his eyes glassy, his hair tied up on the crown of his head, his belly bulging and his neck thin, brandishing in his hand the wooden slate [documenting] past actions – his mouth echoing with the cries of ‘strike!’, and ‘kill!’ – he is drinking brains, severing heads and ripping out internal organs. In this way, [it will appear as if his form] fills the entire world.
O, Child of Buddha Nature, when such visions arise, do not be afraid or terrified. Your body is a mental body, formed of habitual tendencies. Therefore, even if you are slain and cut into pieces, you will not die. You are, [in reality], a natural form of emptiness, so there is no need to be afraid. The forms of Yama Dharmardja arise, too, from the natural luminosity of your own intrinsic awareness. They have no material substance. Emptiness cannot be harmed by emptiness. [Clearly] determine now that, other than arising from the natural expressive power of your own awareness, [whatever seems to appear to you] externally – the Peaceful and Wrathful Deities, the blood-drinking [Herukas], the diverse animal-headed deities, the rainbow lights, the frightening forms of Yama, etc. – these are all without substantial existence. If this is successfully determined, all fear and terror will be liberated [naturally], just where it is. You will dissolve inseparably [with the visionary appearances] and buddhahood will be attained.
Upon recognising [the visionary appearances] in this way, be fervently devoted, and think: ‘These are my meditational deities. They have come to escort me on the dangerous pathway of the intermediate state. I take refuge in them.’ Remember the Three Precious Jewels! Remember your meditational deity, whichever it may be! Call to your meditational deity by name and pray with the following words: ‘I am roaming in the intermediate state ’ come quickly to rescue me! Hold me in your compassion, O precious meditational deity!’ Call to your spiritual teacher, by name, and pray with the following words: ‘I am roaming in the intermediate state. Rescue me! Do not let your compassion forsake me!’ Pray devotedly, yet again, to the assembled blood-drinking deities and recite this aspirational prayer:
O, as I roam in cyclic existence, [driven] by deep-seated habitual tendencies,
May the assembly of [male] Peaceful and Wrathful Deities, transcendent lords, draw me forward,
Leading me on the path of [radiant] light,
Through which [all] awesome and terrifying perceptions are left behind.
May the assembly of the wrathful female deities, Dhdtvlsvari [and so forth], support me from behind,
And, thus [encircled], may I be rescued
Prom the fearsome passageway of the intermediate state,
And be escorted to the level of an utterly perfect buddha.
Now, when I roam alone, separated from my loved ones, And [myriad] images of emptiness arise, naturally manifesting, May the buddhas [quickly] release the power of their compassion, And may the fear of the awesome and terrifying intermediate state be annulled.
When the five radiant lights of pristine cognition dawn,
May I recognise them as my own [nature], without awe and without terror,
And as the [manifold] forms of the Peaceful and Wrathful Deities arise,
May I be fearlessly confident and recognise [the characteristics of] the intermediate state.
When I experience suffering as the result of negative past actions,
May the meditational deities dispel all such misery, And as the natural sound of reality reverberates like a thousand peals of thunder,
May all [sounds] be heard as the resonance of the Six Syllables.
When I am driven on by past actions, unable to find a refuge,
May the Great Compassionate One, Mahdkarunika, protect me.
And as I experience the suffering of habitual tendencies and past actions,
May the meditative stabilities of inner radiance and bliss [naturally] arise.
May the fields of the five elements not rise up as a hostile force, And may I see [them as] the fields of the five enlightened families!
Recite this aspirational prayer with deep devotion. It is very important. As all fear and terror dissolve, you will assuredly attain buddhahood in the Buddha-body of Perfect Resource – so do not be distracted!
The above introduction should be given three or up to seven times. Even if the negativity of the deceased is very great and even if the inheritance of past actions is very bad, it is impossible for liberation not to occur – [if there is recognition]. Yet, regardless of how often these teachings are given, if recognition does not occur, [the deceased] will necessarily roam into the intermediate state of rebirth. The introduction to that [state] is presented below, in detail.
CONCLUSION OF THE INTRODUCTION TO THE INTERMEDIATE STATE OF THE TIME OF DEATH AND THE INTERMEDIATE STATE OF REALITY

Since it is generally the case that one will experience bewilderment at the time of death, this Liberation by Hearing is indispensable, whatever one’s degree of familiarity with [meditative] practices. In the case of those who have considerable familiarity with [meditative] experience the recognition of the nature of reality can arise instantly, as soon as awareness separates from the material body. Therefore, it is essential to cultivate this experience [of reality] during one’s lifetime. Those who have been introduced to [the nature of] awareness, directly, and who have cultivated [this aspect of meditative experience] during their lifetime, will have the greatest ability during the intermediate state of the time of death when the inner radiance arises. Additionally, those who during their lifetime emphasised meditation on the deity, according to the generation and perfection stages of the way of secret mantra, will have the greatest ability during the intermediate state of reality, when the visions of the Peaceful and Wrathful Deities arise.
Given the above, it is extremely important to train the mind particularly in this Liberation by Hearing, while one is alive. It should be embraced. It should be read aloud. It should be thoroughly comprehended. It should be taken to heart perfectly. It should be read aloud three times [a day], without fail. Its words and meaning should be so clearly impressed on the mind that, even were one to be pursued by a hundred assassins, its text and meaning would not be forgotten.
This being called the Great Liberation by Hearing, even those who have committed the five inexpiable crimes will attain liberation upon hearing [a recitation of its words]. Therefore, it should be read aloud in public places. It should be propagated. Since the awareness becomes many times clearer during the intermediate state, even if this teaching is sensed, as now, only once, and even if its meaning is not understood, it will be remembered at the time [of death], without a single word being forgotten. Therefore it should be read aloud to the ears of all during their lifetime. It should be read aloud across the pillows of all who are sick. It should be read aloud in the presence of all the bodies of the dead. It should be propagated, far and wide.
To meet with this [teaching] is a great good fortune. Except for those who have gathered the accumulations [of merit and pristine cognition], and purified their obscurations, it is difficult to encounter. Yet, once it is heard, liberation can be achieved just by avoiding a mistaken view.14 Therefore it should be greatly cherished. It is the essence of all teachings.
This completes the introduction to the intermediate state of reality, which forms part of the Great Liberation by Hearing in the Intermediate States, the teaching on the intermediate states which liberates just by being heard, or just by being seen.
COLOPHON
This teaching was brought forth in secret by the accomplished master Karma Lingpa, the eldest son of the accomplished master Nyinda Sangye, from the sacred place of Mount Gampodar, which resembles a dancing god, and is located on the banks of the river Serden. The master Karma Lingpa entrusted its transmitted precepts and authorisation to his son, Choje Lingpa. The succession fell in turn to his [son] Guru Suryacandra [i.e. Lama Nyinda] and, in his presence, I Gaganadharmasamudra [i.e. Namka Chokyi Gyatso] received it with devotion.