Lesson 28 - Tibetan Buddhism 2, Dharmata

The bardo of dharmata

O son of noble family, when your body and mind separate, the dharmata will appear, pure and clear, yet hard to discern, luminous and brilliant with terrifying brightness, shimmering like a mirage on a plain in spring. Do not be afraid of it, do not be bewildered. This is the natural radiance of your own dharmata, therefore recognise it.

A great roar of thunder will come from within the light, the natural sound of dharmata, like a thousand thunderclaps simultaneously. This is the natural sound of your own dharmat?, so do not be afraid or bewildered. You have what is called a mental body of unconscious tendencies, you have no physical body of flesh and blood, so whatever sounds, colours and rays of light occur, they cannot hurt you and you cannot die. It is enough simply to recognise them as your projections. Know this to be the bardo state.

O son of noble family, if you do not recognise them in this way as your projections, whatever meditation practice you have done during your life, if you have not met with this teaching, the coloured lights will frighten you, the sounds will bewilder you and the rays will terrify you. If you do not understand this essential point of the teaching you will not recognise the sounds, lights and rays, and so you will wander in samsara.

O son of noble family, after being unconscious for four and a half days you will move on, and awakening from your faint you will wonder what has happened to you, so recognise it as the bardo state. At that time, samsara is reversed, and everything you see appears as lights and images. The whole of space will shine with a blue light, and Blessed Vairocana will appear before you from the central Realm, All-pervading Circle. His body is white in colour, he sits on a lion throne, holding an eight-spoked wheel in his hand and embracing his consort the Queen of Vajra Space.

 

The bardo of dharmata

The blue light of the skandha of consciousness in its basic purity, the wisdom of the dharmadh?tu, luminous, clear, sharp and brilliant, will come towards you from the heart of Vairocana and his consort, and pierce you so that your eyes cannot bear it. At the same time, together with it, the soft white light of the gods will also come towards you and pierce you.
At that time, under the influence of bad karma, you will be terrified and escape from the wisdom of the dharmadh?tu with its bright blue light, but you will feel an emotion of pleasure towards the soft white light of the gods. At that moment do not be frightened or bewildered by the luminous, brilliant, very sharp and clear blue light of supreme wisdom, for it is the light-ray of the buddha, which is called the wisdom of the dharmadh?tu. Be drawn to it with faith and devotion, and supplicate it, thinking, ˜It is the light-ray of Blessed Vairocanas compassion, I take refuge in it. It is Blessed Vairocana coming to invite you in the dangerous pathway of the bardo; it is the light-ray of Vairocanas compassion.
Do not take pleasure in the soft white light of the gods, do not be attracted to it or yearn for it. If you are attracted to it you will wander into the realm of the gods and circle among the six kinds of existence. It is an obstacle blocking the path of liberation, so do not look at it, but feel longing for the bright blue light, and repeat this inspiration-prayer after me with intense concentration on Blessed Vairocana:%

When through intense ignorance I wander in samsara,
On the luminous light-path of the dharmadhatu wisdom,
May Blessed Vairocana go before me,
His consort the Queen of Vajra Space behind me;
Help me to cross the bardos dangerous pathway
And bring me to the perfect buddha state.


By saying this inspiration-prayer with deep devotion, he will dissolve into rainbow light in the heart of Blessed Vairocana and his consort, and become a sambhogakaya buddha in the central Realm, The Densely Arrayed.


 

image
http://www.palyulproductions.org/SK_Vajrasattva_card.jpg


The second day

The bardo of dharmata

But if, even after being shown, he is afraid of the lights and the rays because of his aggression and neurotic veils, and he escapes, and if he is confused even after saying the prayer, then on the second day Vajrasattvas circle of deities will come to invite him together with his bad karma which leads to hell.
So, to show him, one should call the dead person by name and say these words:%

O son of noble family, listen without distraction. On the second day, a white light, the purified element of water, will shine, and at the same time Blessed Vajrasattva-Aksobhya will appear before you from the blue eastern Realm of Complete Joy. His body is blue in colour, he holds a five-pointed vajra in his hand and sits on an elephant throne, embracing his consort Buddha-Locana.
He is accompanied by the two male bodhisattvas Ksitigarbha and Maitreya and the two female bodhisattvas Lasya and Puspa, so that six buddha forms appear.

The white light of the skandha of form in its basic purity, the mirror-like wisdom, dazzling white, luminous and clear, will come towards you from the heart of Vajrasattva and his consort and pierce you so that your eyes cannot bear to look at it. At the same time, together with the wisdom light, the soft smoky light of hell-beings will also come towards you and pierce you.

At that time, under the influence of aggression, you will be terrified and escape from the brilliant white light, but you will feel an emotion of pleasure towards the soft smoky light of the hell-beings.
At that moment do not be afraid of the sharp, brilliant, luminous and clear white light, but recognise it as wisdom. Be drawn to it with faith and longing, and supplicate it, thinking, ˜It is the light-ray of Blessed Vajrasattvas compassion, I take refuge in it. It is Blessed Vajrasattva coming to invite you in the terrors of the bardo; it is the light-ray hook of Vajrasattvas compassion, so feel longing for it.

Do not take pleasure in the soft smoky light of the hell-beings. This is the inviting path of your neurotic veils, accumulated by violent aggression. If you are attracted to it you will fall down into hell, and sink into the muddy swamp of unbearable suffering from which there is never any escape. It is an obstacle blocking the path of liberation, so do not look at it, but give up aggression. Do not be attracted to it, do not yearn for it. Feel longing for the luminous, brilliant, white light, and say this inspiration-prayer with intense concentration on Blessed Vajrasattva:%

When through intense aggression I wander in samsara
on the luminous light-path of the mirror-like wisdom,
may Blessed Vajrasattva go before me,
his consort Buddha-Locana behind me;
help me to cross the bardos dangerous pathway
and bring me to the perfect buddha state. %

By saying this inspiration-prayer with deep devotion, he will dissolve into rainbow light in the heart of Blessed Vajrasattva, and become a sambhogakaya buddha in the eastern Realm of Complete Joy.


 

image

http://www.namaste.it/kundalini/freetibet/ratnasambava_bn.jpg


The third day

The bardo of dharmata

Yet even after being shown in this way, some people are afraid of the light-ray hook of compassion, because of their pride and neurotic veils, and they escape. So then on the third day Blessed Ratnasambhavas circle of deities will come to invite them, together with the light-path to the human realm. So to show him again, one should call the dead person by name and say these words:%

O son of noble family, listen without distraction. On the third day, a yellow light, the purified element of earth, will shine, and at the same time blessed Ratnassambhava will appear before you from the yellow southern Realm, The Glorious. His body is yellow in colour, he holds a wish-fulfilling jewel in his hand and sits on a horse throne, embracing his consort Mamaki.
He is accompanied by the two male bodhisattvas Akasagarbha and Samantabhadra and the two female bodhisattvas Mala and Dhupa, so that six buddha forms appear out of the space of rainbow light.

The yellow light of the skandha of feeling in its basic purity, the wisdom of equality, brilliant yellow, adorned with discs of light, luminous and clear, unbearable to the eyes, will come towards you from the heart of Ratnasambhava and his consort and pierce your heart so that your eyes cannot bear to look at it.
At the same time, together with the wisdom light, the soft blue light of human beings will also pierce your heart. At that time, under the influence of pride, you will be terrified and escape from the sharp, clear yellow light, but you will feel an emotion of pleasure and attraction towards the soft blue light of human beings. At that moment do not be afraid of the yellow light, luminous and clear, sharp and bright, but recognise it as wisdom. Let your mind rest in it, relaxed, in a state of non-action, and be drawn to it with longing. If you recognise it as the natural radiance of your own mind, even though you do not feel devotion and do not say the inspiration prayer, all the forms and lights and rays will merge inseparable with you, and you will attain enlightenment.
If you cannot recognise it as the natural radiance of your own mind, supplicate it with devotion, thinking, ˜It is the light-ray of Blessed Ratnasambhavas compassion, I take refuge in it. It is the lightray hook of Blessed Ratnasambhavas compassion, so feel longing for it.

Do not take pleasure in the soft blue light of human beings. That is the inviting path of unconscious tendencies, accumulated by your intense pride. If you are attracted to it you will fall into the human realm and experience birth, old age, death and suffering, and never escape from the muddy swamp of samsara.
It is an obstacle blocking the path of liberation, so do not look at it, but give up pride, give up your unconscious tendencies. Do not be attracted to it, do not yearn for it. Feel longing for the luminous, brilliant yellow light, and say this inspiration-prayer with intense one-pointed concentration on Blessed Ratnasambhava:%

When through intense pride I wander in samsara,
on the luminous light-path of the wisdom of equality,
may Blessed Ratnasambhava go before me,
his consort Mamaki behind me;
help me to cross the bardos dangerous pathway
and bring me to the perfect buddha state.

By saying this inspiration-prayer with deep devotion, he will dissolve into rainbow light in the heart of Blessed Ratnasambhava and his consort, and become a sambhogakaya buddha in the southern Realm, The Glorious.
By being shown in this way liberation is certain, however weak ones capacities may be.

 

The fourth day
The bardo of dharmata

Yet even after being shown like this many times, there are people whose good opportunities have run out, such as those who have done great evil or let their samaya practice degenerate, who will not recognise. Disturbed by desire and neurotic veils, they will be afraid of the sounds and lights and will escape, so then on the fourth day Blessed Amitabhas circle of deities will come to invite them, together with the light-path of the hungry ghosts, built from desire and meanness. To show him again, one should call the dead person by name and say these words:
O son of noble family, listen without distraction. On the fourth day, a red light, the purified element of fire, will shine, and at the same time Blessed Amithaba will appear before you from the red western Realm, The Blissful. His body is red in colour, he holds a lotus in his hand and sits on a peacock throne, embracing his consort Pandaravasini. He is accompagnied by the two male bodhisattvas Gita and Aloka, so that six buddha forms appear out of the space of rainbow light.

The red light of the skandha of perception in its basic purity, the wisdom of discrimination, brilliant red, adorned with discs of light, luminous and clear, sharp and bright, will come from the heart of Amitabha and his consort and pierce your heart so that your eyes cannot bear to look at it. Do not be afraid of it. At the same time, together with the wisdom light, the soft yellow light of the hungry ghosts will also shine. Do not take pleasure in it; give up desire and yearning.

At that time, under the influence of intense desire, you will be terrified and escape from the sharp, bright red light, but you will feel pleasure and attraction towards the soft yellow light of the hungry ghosts. At that moment do not fear the red light, sharp and brilliant, luminous and clear, but recognise it as wisdom. Let your mind rest in it, relaxed, in a state of non-action. Be drawn to it with faith and longing. If you recognise it as your own natural radiance, even if you do not feel devotion and do not say the inspiration-prayer, all the forms and lights and rays will merge inseparably with you, and you will attain enlightenment. If you cannot recognise it in this way, supplicate it with devotion, thinking, ˜It is the light-ray of Blessed Amitabhas compassion, I take refuge in it. It is the light ray hook of Blessed Amitabhas compassion. Feel devotion and do not escape. Even if you escape it will stay with you inseparably.
Do not be afraid, do not be attracted to the soft yellow light of the hungry ghosts. That is the light-path of unconscious tendencies accumulated by your intense desire. If you are attracted to it you will fall into the realm of hungry ghosts, and experience unbearable misery from hunger and thirst. It is an obstacle blocking the path of liberation, so do not be attracted to it, but give up your unconscious tendencies. Do not yearn for it. Feel longing for the luminous, brilliant red light, and say this inspiration-prayer with intense one-pointed concentration on Blessed Amitabha and his consort:%



When through intense desire I wander in samsara,
on the luminous light-path of discriminating wisdom,
may Blessed Amitabha go before me,
his consort Pandaravasini behind me;
help me to cross the bardos dangerous pathway
and bring me to the perfect buddha state.


By saying this inspiration-prayer with deep devotion, he will dissolve into rainbow light in the heart of Blessed Amitabha, Infinite Light, with his consort, and become a sambhogakaya buddha in the Western Realm, The Blissful.
It is impossible not to be liberated by this.



The fifth day

The bardo of dharmata

Yet even after being shown in this way, sentient beings cannot give up their unconscious tendencies because of long habituation, and under the influence of envy and evil karma they are afraid of the sounds and lights; they are not caught by the light-ray hook of compassion, but wander downwards to the fifth day of the bardo state. So then Blessed Amoghasiddhis circle of deities with their light-rays of compassion will come to invite them, and the light-path of the jealous gods, built from the emotion of envy, will also invite them. Then, to show him again, one should call the dead person by name and say these words:%
O son of noble family, listen without distraction. On the fifth day, a green light, the purified element of air, will shine, and at the same time Blessed Amoghasiddhi, lord of the circle, will appear before you from the green northern Realm, Accumulated Actions. His body is green in colour, he holds a double vajra in his hand and sits on a throne of shang-shang birds soaring in the sky, embracing his consort Samaya-Tara. He is accompanied by the two male bodhisattvas Vajrapani and Sarvanivaranaviskambhin and the two female bodhisattvas Gandha and Naivedya, so that six buddha forms appear out of the space of rainbow light.
The green light of the skandha of concept in its basic purity, the action-accomplishing wisdom, brilliant green, luminous and clear, sharp and terrifying, adorned with discs of light, will come from the heart of Amoghasidhi and his consort and pierce your heart so that your eyes cannot bear to look at it. Do not be afraid of it. It is the spontaneous play of your own mind, so rest in the supreme state free from activity and care, in which there is no near or far, love or hate. At the same time, together with the wisdom light, the soft red light of the jealous gods, caused by envy, will also shine on you. Meditate so that there is no difference between love and hate. But if your intelligence is weak, then simply do not take pleasure in it.
At that time, under the influence of intense envy, you will be terrified and eascape from the sharp, brilliant green light, but you will feel pleasure and attraction towards the soft red light of the jealous gods. At that moment do not be afraid of the green light, sharp and brilliant, luminous and clear, but recognise it as wisdom.

Let your mind rest in it, relaxed, in a state of non-action, and supplicate It with devotion, thinking, ˜it is the light-ray of Blessed Amoghasiddhis compassion, I take refuge in it. It is the light-ray hook of Blessed Amoghasiddhis compassion, called the action-accomplishing wisdom, so long for it and do not escape. Even if you escape it will stay with you inseparably.
Do not be afraid of it, do not be attracted to the soft red light of the jealous gods. That is the inviting path of karma accumulated by your intense envy. If you are attracted to it you will fall into the realm of the jealous gods, and experience unbearable misery from fighting and quarrelling. It is an obstacle blocking the path of liberation, so do not be attracted to it, but give up your unconscious tendencies. Feel longing for the luminous, brilliant green light, and say this inspiration-prayer with intense one-pointed concentration on Blessed Amoghasiddhi and his consort:%
When through intense envy I wander in samsara,
on the luminous light-path of action-accomplishing wisdom,
may Blessed Amoghasiddhi go before me,
his consort Sammya-Tara behind me;
help me to cross the bardos dangerous pathway
and bring me to the perfect buddha state.
By saying this inspiration-prayer with deep devotion, he will dissolve into rainbow light in the heart of Blessed Amoghasiddhi and his consort, and become a sambhogakaya buddha in the northern Realm, Perfected Actions.
However weak his good karmic results may be, by being shown like this in many stages, if he does not recognise at one he will at another, so it is impossible not to be liberated.


The sixth day

The bardo of dharmata

But even after being shown in this way many times, those who have been habituated to many unconscious tendencies for a long time and have never become familiar with the pure visions of the five wisdoms, are carried backwards by their bad tendencies even though they are shown, so that they are not caught by the light-ray hook of compassion, but become bewildered and frightened by the lights and rays, and wander downwards. So then on the sixth day the buddhas of the five families with their consorts and attendant deities will appear simultaneously, and at the same time the lights of the six realms will also shine simultaneously.
To show him, one should call the dead person by name and say these words:%
O son of noble family, listen without distraction. Even though you were shown when the light of each of the five families appeared until yesterday, under the influence of bad tendencies you were bewildered by them, and so you have remained here until now.
If you had recognised the natural radiance of the wisdoms of those five families as your own projection, you would have dissolved into rainbow light in the body of one of the five families and become sambhogakaya buddha, but because you did not recognise you have gone on wandering here until this time. So now watch without distraction.
Now the five families will appear all together, and what is called the four wisdoms combined will come to invite you; recognise them. O son of noble family, the four coloured lights of the four purified elements will shine; at the same time the buddha Vairocana and his consort will appear just as before from the central Realm, all-pervading Circle; the buddha Vajrasattva with his consort and attendants will appear from the eastern Realm, Complete Joy; the buddha Ratnasambhava with his consort and attendants will appear from the southern Realm,
The Glorious; the buddha Amitabha with his consort and attendants will appear from the western Blissful Realm of Lotuses; and the buddha Amoghasiddhi with his consort and attendants will appear from the northern Realm, Perfected Actions, out of the space of rainbow light.

O son of noble family, beyond those buddhas of the five families the wrathful guardians of the gates will also appear: Vijaya, the Victorious; Yamantaka, Destroyer of Death; Hayagriva, the Horse-necked; and Amrtakundali, Coil of Nectar; and the female guardians of the gates: Ankusa, the Hook; Pasa, the Noose; Srnkhala, the Chain; and Ghanta, the Bell. The six sages, the Blessed Ones, will also appear: Indra of the hundred sacrifices, sage of the gods; Vemacitra, Splendid Robe, sage of the Jealous gods; the Lion of the Sakyas, sage of human beings; Dhruvasinha, Steadfast Lion, sage of the animals; Jvalamukha, Flaming Mouth, sage of the hungry ghosts; and Dharmaraja, the Dharma king, sage of the hell-beings. Samantabhadra and Samantabhadri, the All-Good Father and Mother of all the Buddhas, will also appear.
These fourty-two deities of the sambhogakaya will emerge from within your own heart and appear before you; they are the pure form of your projections, so recognise them.
O son of noble family, those realms do not exist anywhere else, but lie in the four directions of your heart with the centre as fifth, and now they emerge from within your heart and appear before you. Those images too do not come from anywhere else, but are the primordial spontaneous play of your mind, so recognise them in this way. O son of noble family, those images are neither large nor small, but perfectly proportioned. They each have their own adornments, their costume, their colour, their posture, their throne and their symbol. They are spread out in five couples; each of the five is encircled by a halo of the five coloured lights. The whole mandala, the male and female deities of the families, will appear completely, all at once. Recognise them, for they are your yidams.
O son of noble family, from the hearts of those buddhas of the five families and their consorts, the light-rays of the four wisdoms will each shine upon your heart, very fine and clear, like sunbeams stretched out.

First the wisdom of the dharmadhatu, a cloth of luminous white light-rays, brilliant and terrifying, will shine upon your heart from the heart of Vairocana. In this cloth of light-rays a sparkling white disc will appear, very clear and bright, like a mirror facing downwards, adorned with five discs like itself, ornamented with discs and smaller discs, so that it has no centre or circumference. From the heart of Vajrasattva, on the luminous blue cloth of the mirror-like wisdom, will appear a blue disc like a turquoise bowl face-downwards, adorned with discs and smaller discs. From the heart of Ratnasambhava, on the luminous yellow cloth of the wisdom of equality, will appear a yellow disc like a golden bowl face-downwards, adorned with discs and smaller discs. From the heart of Amitabha, on the luminous red cloth of the wisdom of discrimination, will appear a sparkling red disc like a coral bowl face-downwards, shining with the deep light of wisdom, very clear and bright, adorned with five discs like itself, ornamented with discs and smaller discs, so that it has no centre or circumference. They too will shine upon your heart.
O son of noble family, these also have arisen out of the spontaneous play of your mind, they have not come from anywhere else; so do not be attracted to them, do not fear them, but stay relaxed in a state free from thought. In that state all the images and light-rays will merge with you and you will attain enlightenment. O son of noble family, the green light of action-accomplishing wisdom does not appear, because the energy of your wisdom is not yet fully matured.
O son of noble family, this is called the experience of the four wisdoms combined, the passage-way of Vajrasattva. At this time, remember your gurus teachings on the showing. If you remember the meaning of the showing you will have faith in your earlier experiences, and so you will recognise them, like the meeting of mother and son or like seeing old friends again.
As though cutting off doubt, you will recognise your own projections and enter the pure, changeless path of the dharmata; and through that faith a continuous meditative state will arise,
and you will dissolve into the great self-existing form of wisdom and become a sambhogakaya buddha who never falls back.

O son of noble family, together with the wisdom lights, the lights of the impure, illusory six realms will shine: the soft white light of the gods, the soft red light of the jealous gods, the soft blue light of human beings, the soft green light of the animals, the soft yellow light of the hungry ghosts and the soft smoky light of hell-beings.
These six will shine together with the pure wisdom lights. At that moment do not grasp or be attracted to any of them, but stay relaxed in a state free from thought. If you are afraid of the pure wisdom lights and attracted to the impure lights of the six realms, you will take on the body of a creature of the six realms, and you will grow weary, for there is never any escape from the great ocean of the misery of samsara.
O son of noble family, if you have not been shown by a gurus instruction you will be afraid of those images and pure wisdom lights, and attracted to the impure lights of samsara; do not do so, but feel devotion to the pure wisdom lights, sharp and brilliant. Think with devotion, ˜The light-rays of the wisdom and compassion of the Blessed Ones, the buddhas of the five families, have come to seize me with compassion; I take refuge in them. Do not be attracted to the lights of the six realms of illusion, do not yearn for them, but say this inspiration-prayer with intense one-pointed concentration on the buddhas of the five families and their consorts:%

When through the five poisons I wander in samsara,
on the luminous light-path of the four wisdoms combined,
may the conquerors, the five families, go before me,
the consorts of the five families behind me;
save me from the light-paths of the six impure realms,
help me to cross the bardos dangerous pathway
and bring me to the five pure buddha-realms.


By saying this inspiration-prayer, the superior man recognises his own projections, and merging with non-duality becomes a buddha; the average man recognises himself through intense devotion and attains liberation; even the inferior man prevents rebirth in the six realms by the purifying power of the prayer, and understanding the meaning of the four wisdoms combined, attains enlightenment by the passage-way of Vajrasattva. By being shown clearly and precisely in this way, many sentient beings will recognise and be liberated.



The seventh day

The bardo of dharmata

But some, such as inferior people in uncivilised places, and wicked people who have no experience of dharma at all, and those who have let their samaya practice degenerate, are confused by their karma, and do not recognise even when they are shown, but wander downwards. So, on the seventh day, the vidyaharas will come from the Pure Realm of Space to invite them, and at the same time the light-path of the animals, produced from the emotion of ignorance, will also meet them. At that time, to show him again, one should call the dead person by name and say these words:%

O son of noble family, listen without distraction. On the seventh day a pure many coloured light will shine in your unconscious mind, and the vidyaharas will come from the Pure Realm of Space to invite you. In the centre of a mandala filled with rainbow light, he who is called the Unsurpassable Fully Developed Vidyadhara, Lotus Lord of Dance, will appear, his body bright with the five colours, embracing his consort the Red Dakini, dancing with a crescent knife and a skull full of blood, gesturing and gazing at the sky.

From the east of the mandala he who is called the Vidyadhara Established in the Stages (The ten stages in the development of a bodhisattva) will appear, white in colour, with a radiant smiling face, embracing his consort the White Dakini, dancing with a crescent knife an a skull full of blood, gesturing and gazing at the sky.

From the south of the mandala he who is called the Lord of life Vidyadhara will appear, yellow in colour, with beautiful form, embracing his consort the Yellow Dakini, dancing with a crescent knife and a skull full of blood, gesturing and gazing at the sky.

From the west of the mandala he who is called the Great Symbol Vidyadhara will appear, red in colour, with a radiant smiling face, embracing his consort the Red Dakini, dancing with a crescent knife and a skull full of blood, gesturing and gazing at the sky.

From the north of the mandala he who is called the Spontaneously Arisen Vidyadhara will appear, green in colour, his expression both angry and smiling, embracing his consort the Green Dakini, dancing with a crescent knife and a skull full of blood, gesturing and gazing at the sky.


The seventh day

The bardo of dharmata

Beyond those vidyadharas will appear countless crowds of dakinis: dakinis of the three worlds, dakinis of the ten directions, dakinis of the twenty-four places of pilgrimage; male and female warriors and servants, and all the male and female protectors of dharma, wearing the six bone-ornaments, with drums, thigh-bone trumpets, skull-drums, banners made from the skins of youths, canopies made from human skin, ribbons of human skin and incense made from human flesh, with countless different kinds of musical instruments, filling all the regions of the universe so that they rock and tremble and shake, making all the instruments vibrate with music so as to split ones head, dancing various dances, they will come to invite those who have kept the samaya practice and to punish those who have let it degenerate.

O son of noble family, in the realm of the unconscious, the pure innate wisdom, shining with the five coloured lights like coloured threads twisted together, flashing, vibrating, shimmering, luminous and clear, sharp and terrifying, will come from the hearts of the five Vidyadhara lords and pierce your heart so that the eye cannot bear it. At the same time the soft green light of the animals will also shine together with the wisdom light. At that time, under the influence of confusion caused by unconscious tendencies, you will be afraid and escape from the five-coloured light, but you will be attracted to the soft light of the animals. At that moment do not be afraid of the bright, sharp, five-coloured light; do not fear it, but recognise it as wisdom.

From within the light all the spontaneous sounds of the dharma will come like the roar of a thousand thunder-claps. It rolls and thunders and resounds with war cries and the penetrating sound of wrathful mantras. Do not be afraid of it, do not escape, do not fear. Recognise it as the play of your mind, your own projection. Do not be attracted to the soft green light of the animals, do not yearn for it; if you are attracted to it you will fall into the animal realm of ignorance and experience the extreme suffering of stupidity, dumbness and slavery, from which there is no escape; so do not be attracted to it. Feel longing for the clear, bright light of the five colours, and concentrate one-pointedly on the blessed vidyadharas, the divine teachers, thinking, ˜


The seventh day

The bardo of dharmata

These vidyadharas with the warriors and dakinis have come to invite me to the Pure Realm of Space. Please all give thought to sentient beings like me who have not gatered merit and have not been caught, although until today the light-rays of compassion of so many deities of the five families of buddhas of past, present and future reached out. Alas for one like me! Now all your vidyadharas do not let me go any lower than this, but grasp me with your hooks of compassion and pull me up quickly to the Pure Realm of Space.

With intense one-pointed concentration say this inspiration-prayer:%

May the divine vidyadharas think of me
And with great love lead me on the path.
When through intense tendencies I wander in samsara,
On the luminous light-path of the innate wisdom,
May vidyadharas and warriors go before me,
Their consorts the dakinis behind me;
Help me to cross the bardos dangerous pathway
And bring me to the Pure Realm of Space.

By saying this inspiration-prayer with deep devotion, he will dissolve into rainbow light in the heart of the divine vidyadharas, and be born in the Pure Realm of Space, there is no doubt. All the types of spiritual friends, too, recognise as a result of this and are all liberated; even those with bad unconscious tendencies are certainly liberated here.

The end of the first part of The Great Liberation through Hearing: showing the luminosity during the bardo of the moment before death, and showing during the peaceful bardo of the dhamata.
Iti % samaya % rgya rgya rgya %


 


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http://www.bremen.de/info/nepal/Gallery-3/Misc/12-19/Bardo-4.htm

The Glorious Great Buddha-Heruka is a combination of the Buddha-Heruka and the Great Heruka, who is the origin of the herukas of the five families, as described in the commentary. []


The wrathful deities

The eighth day

Now it will be taught how the bardo of the wrathful deities appears.
[] sentient beings are great in number, bad karma is very strong, the neurotic veils are heavy and thick, the unconscious tendencies last for a long time, and this cycle of confusion and ignorance neither wears out nor increases, so there are many who are not liberated but wander downwards, although they have been shown accurately in this way.
So then, after the meeting by the peaceful deities and vidyadharas and dakinis is over, the fifty-eight blazing, blood-drinking wrathful deities will appear, transformed from the previous peaceful deities. But now they are not like they were before; this is the bardo of the wrathful deities, so one is overpowered by intense fear and it becomes more difficult to recognise. The mind has no self-control and feels faint and dizzy, but if there is a little recognition liberation is easy, because with the arising of overwhelming fear the mind has no time to be distracted, and so it concentrates one-pointedly. []

The wrathful deities

The bardo of dharmata

The eighth day

[]. Now that the great necessity of the Liberation through Hearing has been taught in this way, it will be shown how the bardo of the wrathful deities appears.
Calling the dead person three times by name, one should say these words:%
O son of noble family, listen without distraction. Although the bardo of the peaceful deities has already appeared, you did not recognise, so you have wandered further on to here. Now on the eighth day the blood-drinking wrathful deities will appear. Recognise them without being distracted.
O son of noble family, he who is called Glorious Great Buddha-Heruka Will emerge from within your own brain and appear before you actually and clearly: his body is wine-coloured, with three heads, six arms, and four legs spread wide apart; the right face is white, the left one red, and the centre one wine-coloured; his body blazes like a mass of light, his nine eyes gaze into yours with a wrathful expression, his eyebrows are like flashes of lightning, his teeth gleams like copper; he laughs aloud with shouts of a-la-la! and sends out loud whistling noises of sho-oo! His red-gold hair flies upwards blazing, his heads are crowned with dried skulls and the sun and moon, his body is garlanded with black serpents and fresh skulls; his six hands hold a wheel in the first hand on the right, an axe in the middle, and a sword in the last, a bell in the first on the left, a plough-share in the middle, and a skull-cup in the last; his consort Buddha-Krodhisvari embraces his body, with her right hand clasped around his neck and her left hand holding a skull full of blood to his mouth; he sends out loud palatal sounds and roaring sounds like thunder; flames of wisdom shoot out from between the blazing vajra hairs on his body; he stands on a throne supported by garudas, with one pair of legs bent and the other stretched out.
Do not be afraid of him, do not be terrified, do not be bewildered. Recognise him as the form of your own mind. He is your yidam, so do not be afraid. He is really Blessed Vairocana with his consort, so do not fear. Recognition and liberation are simultaneous.
When this is said, he will recognise the yidam, and merging inseparably with it become a buddha in the sambhogakaya.

 

The ninth day
The bardo of dharmata

But if he is afraid of it and escapes, and so does not recognise, then on the ninth day the blood drinking manifestation of the Vajra family will come to invite him, so to show him again one should call the dead person by name and say these words:%
O son of noble family, listen without distraction. On the ninth day the blood-drinking manifestation of the Vajra family, called Blessed Vajra-Heruka, will emerge from the eastern quarter of your brain and appear before you: his body is dark blue in colour, with three heads, six arms, and four legs spread wide apart; the right face is white, the left one red, and the centre one blue; his six hands hold a vajra in the first on the right, a skull-cup in the middle, and an axe in the last, a bell in the first on the left a skull cup in the middle, and a plough-share in the last; his consort Vajra-Krodhisvari embraces his body, with her right hand clasped around his neck and her left hand holding a skull full of blood to his mouth.
Do not be afraid of him, do not be terrified, do not be bewildered. Recognise him as the form of your own mind. He is your yidam, so do not be afraid. He is really Blessed Vajrasattva with his consort, so have devotion. Recognition and liberation are simultaneous.
When this is said, he will recognise the yidam, and merging inseparably with it become a buddha in the sambhogakaya.
But if those whose karmic darkness is great are afraid of it and escape, and so do not recognise, then on the tenth day the blood-drinking manifestation of the Ratna family will come to invite them. So to show him again, one should call the dead person by name and say these words:%


The tenth day

The bardo of dharmata

O son of noble family, listen without distraction. On the tenth day the blood-drinking manifestation of the Ratna family, called Blessed Ratna-Heruka, will appear before you from the southern quarter of your brain: his body is dark yellow in colour, with three heads, six arms, and four legs spread wide apart; the right face is white, the left one red, and the centre one blazing dark yellow; his six hands hold a jewel in the first on the right, a trident bearing three human heads in the middle, and a club in the last, a bell in the first on the left, a skull-cup in the middle, and a trident in the last; his consort Ratna-Krodhisvari embraces his body, with her right hand clasped around his neck and her left hand holding a skull full of blood to his mouth.
Do not be afraid of him, do not be terrified, do not be bewildered. Recognise him as the form of your own mind. He is your yidam, so do not be afraid. He is really Blessed Ratnasambhava with his consort, so feel longing. Recognition and liberation are instantaneous.
When this is said, he will recognise the yidam, and merging inseparably with it become a buddha.
But if, even after being shown like this, he is pulled back by evil unconscious tendencies and is afraid and escapes, and so does not recognise the yidam, if even when he sees Yamantaka he does not recognise him, then on the eleventh day the blood-drinking manifestation of the Padma family will come to invite him. So, to show him again, one should call the dead person by name and say these words:%


The eleventh day

The bardo of dharmata

O son of a noble family, listen without distraction. On the eleventh day the blood-drinking manifestation of the Padma family, called Blessed Padma-Heruka, will emerge from the western quarter of your brain and appear before you clearly in union with his consort. His body is dark red in colour, with three heads, six arms, and four legs spread wide apart; the right face is white, the left one is blue, and the centre one dark red; his six hands hold a lotus in the first on the right, a trident bearing three human heads in the middle, and a rod in the last, a bell in the first on the left, a skull-cup filled with blood in the middle, and a small drum in the last; his consort Padma-Krodhisvari embraces his body, with her right hand clasped around his neck and her left hand holding a skull full of blood to his mouth.
Do not be afraid of him, do not be terrified, do not be bewildered. Be joyful, and recognise him as the form of your own mind. He is your yidam, so do not be afraid, do not be terrified. He is really Blessed Amitabha with his consort, so feel longing. Recognition and liberation are simultaneous.
When this is said, he will recognise it to be the yidam, and merging inseparably with it become a buddha.


The twelfth day

The bardo of dharmata

But if, even after being shown like this, he is pulled back by evil unconscious tendencies and is afraid and escapes, and so cannot recognise the yidam, then on the twelfth day the blood-drinking manifestation of the Karma family will come, with the gauris, pisacis and yoginis, [] To invite him. The gauris, meaning white, are a group of eight goddesses ] If he does not recognise he will be afraid, so to show him again one should call the dead person by name and say these words:%
O son of noble family, listen without distraction. When the twelfth day has come, the blood-drinking manifestation of the Karma family, called Blessed Karma-Heruka, will emerge from the northern quarter of your brain and appear before you clearly in union with his consort; his body is dark green in colour, with three heads, six arms, and four legs spride wide apart; the rigt face is white, the left one red, and the centre one majestic dark green; his six hands hold a sword in the first on the right, a trident bearing three human heads in the middle, and a rod in the last, a bell in the first on the left, a skull-cup in the middle, and a plough-share in the last; his consort Karma-Krodhisvari embraces his body, with her right hand clasped around his neck and her left hand holding a skull full of blood to his mouth.
Do not be afraid of him, do not be terrified, do not be bewildered. Recognise him as the form of your own mind. He is your yidam, so do not be afraid. He is really Blessed Amoghasidhi with his consort, so feel intense devotion. Recognition and liberation are simultaneous.
When this is said, he will recognise the yidam, and merging inseparably with it become a buddha.
Through the instruction of his guru he will recognise them as his own projections, the play of the mind, and he will be liberated. It is just like seeing a stuffed lion, for instance: he feels very frightened if he does not know that it is really only a stuffed lion, but if someone shows him what it is he is astonished and no longer afraid.


The thirteenth day

The bardo of dharmata

So here too he feels terrified and bewildered when the blood-drinking deities appear with their huge bodies and thick limbs, filling the whole of space, but as soon as he is shown he recognises them as his own projections or as yidams; the luminosity on which he has meditated before and the self-existing luminosity which arises later, mother and son, merge together, and like meeting a man he used to know very well, the self-liberating luminosity of his own mind spontaneously arises before him, and he is self-liberated.

If he does not receive this showing, even a good person can turn back from here and wander in samsara. Then the eight wrathful gauris and the pisacis with various heads will emerge from within his own brain and appear before him, so to show him again one should call the dead person by name and say these words:
O son of noble family, listen without distraction. The eight gauris will emerge from within your own brain and appear before you. Do not be afraid of them.
From the eastern quarter of your brain white Gauri will appear to you, holding a corpse as a club in her right hand and a skull-cup filled with blood in her left hand. Do not be afraid. From the south yellow Cauri, shooting an arrow from a bow; from the west red Pramoha, holding a sea-monster banner; from the north black Vetali, holding a vajra and a skull-cup filled with blood; from the south-east orange Pukkasi, holding entrails in her right hand and eating them with her left; from the south-west dark green Ghasmari, drinking from a skull-cup filled with blood, which she holds in her left hand and stirs with a vajra in her right hand; from the north-west pale yellow Candali, tearing a head and body apart, holding the heart in her right hand and eating the body with her left; from the north-east dark blue Smasani, tearing a head and body apart, and eating; these eight gauris of the directions, surrounding the five blood-drinking herukas, will emerge from within your own brain and appear before you. Do not be afraid of them. O son of noble family, listen without distraction. After them in turn the eight pisacis of the holy places will emerge and appear before you.

From the east Sinhamukha, wine-coloured, lion-headed, with her two hands crossed on her breast, holding a corpse in her mouth and tossing her mane; from the south Vyagrhrimukha, red, tiger-headed, with her two arms crossed, pointing downwards, her eyes staring and her teeth snarling; from the west Srgalamukha, black, fox-headed, holding a razor in her right hand and entrails in her left, eating them and licking the bood; from the north Svanamukha, dark blue, wolf-headed, carrying a corpse to her mouth with both hands, her eyes staring; from the south-east Grdhramukha, pale yellow, vulture-headed, carrying a large human corpse over her shoulder and holding a skeleton in her hand; from the south-west Kankamukha, dark red, hawk-headed, carrying a large flayed skin over her shoulder; from the north-west Kakamukha, black, raven-headed, holding a skull-cup in her left hand and a sword in her right, and eating a heart and lungs; from the north-east Ulumukha, dark blue, owl-headed, holding a vajra in her right hand and a sword in her left, and eating: these eight pisacis of the holy places, surrounding the five blood-drinking herukas, will emerge from within your own brain and appear before you. Do not be afraid of them. Recognise whatever appears as the play of the mind, your own projections.

O son of noble family, the four goddesses of the gates will also emerge from within your brain and appear before you, so recognise them.
From the eastern quarter of your brain, Ankusa, white, tiger-headed, holding a goad and a skull-cup filled with blood, will emerge and appear before you; from the south Pasa, yellow sow-headed, holding a noose; from the west Srinkhala, red, lion-headed, holding an iron-chain; and from the north Ghanta, green, serpent-headed, holding a bell: these four goddesses of the gates will emerge from within your own brain and appear before you. Recognise them as yidams.

O son of noble family, after the thirty wrathful herukas, the twenty-eight yoginis will emerge in turn from within your brain and appear before you, with various heads and bearing various symbols. Do not be afraid of them, but recognise whatever appears as the play of the mind, your own projections. At this moment of reaching the crucial point, remember the instructions of your guru.
O son of noble family, from the east, the six yoginis of the east will emerge from within your brain and appear before you: Raksasi, Demness, wine-coloured, with the head of a yak, holding a vajra in her hand; Mahadevi, Great Goddess, dark green, leopard-headed, holding a trident in her hand; Lobha, Greedy, blue, mongoose-headed, holding a wheel in her hand;
Kumari, Virgin, red, with the head of a yellow bear, holding a short spear in her hand; and Indrani, white, with the head of a brown bear, holding a noose of entrails in her hand. Do not be afraid of them. O son of noble family, from the south the six yoginis of the south will emerge from within your brain and appear before you: Vajra, yellow, with the head of a pig, holding a razoro in her hand; Santi, Peace, red, with the head of a sea-monster, holding a vase in her hand; Amrta, Nectar of Immortality, red, scorpion-headed, holding a lotus in her hand; Candra, Moon, white, hawk-headed, holding a vajra in her hand; Danda, Club, dark green, fox-headed, holding a club in her hand; and Raksasi, Demoness, dark yellow, tiger-headed, holding a skull full of blood in her hand. Do not be afraid of them.
O son of noble family, from the west the six yoginis of the west will emerge from within your brain and appear before you: Bhaksini, Eater, dark green, vulture-headed, holding a club in herhand; Rati, Pleasure, red, horse-headed, holding a large corpses trunk in her hand; Mahabala, Great Strength, white, garuda-headed, holding a club in her hand; Raksasi, Demoness, red, dog-headed, cutting with a vajra-razor in her hand; Kama, Desire, red, with the head of a hoopoe, shooting an arrow from a bow in her hand; and Vasuraksa, Protectress of Wealth, dark green, with the head of a deer, holding a vase in her hand. Do not be afraid of them.

O son of noble family, from the north the six yogins of the north will emerge from within your brain and appear before you: Vayudevi, Wind-Goddess, blue, wolf-headed, waving a flag in her hand; Nari, woman, red, buffalo-headed, holding a stake in her hand; Varahi, Sow, black, with the head of a sow, holding a noose of teeth in her hand; Vajra, red, with the head of a crow, holding a childs skin in her hand; Mahahastini, Elephant, dark green, elephant-headed, holding a large corpse in her hand and drinking its blood; and Varunadevi, Water-gosddess, blue, serpent-headed, holding a noose of snakes in her hand. Do not be afraid of them. O son of noble family, the four yoginis of the gates will emerge from within your brain and appear before you: from the east, white Vajra, cuckoo-headed, holding an iron hook in her hand; from the south, yellow Vajra, goat headed, holding a noose in her hand; from the west, red Vajra, lion-headed, holding an iron chain in her hand; and from the north, dark green Vajra, serpent-headed, holding a bell in her hand: these four yoginis of the gates will emerge from within your brain and appear before you.

These twenty-eight yoginis arise spontaneously from the play of the self-existing form of the wrathful herukas, so recognise them.
O son of noble family, the dharmakaya appears as the peaceful deities out of part of the emptiness; recognise it. The sambhogakaya appears as the wrathful deities out of part of the luminosity, so recognise it. If at this time when the fifty-eight blood-drinking deities emerge from within your brain and appear before you, you know that whatever appears has arisen out of your own radiant insight, you will immediately become a buddha inseparable from the blood-drinking deities.
O son of noble family, if you do not recognise in this way, you will be afraid of them and escape, and so go on to more suffering. If you do not recognise in this way, you will see all the blood-drinking deities as Lords of Death, and you will fear them. You will feel terrified and bewildered and faint. Your own projections will turn into demons and you will wander in samsara. But if you are neither attracted nor afraid you will not wander in samsara.

O son of noble family, the largest bodies of these peaceful and wrathful deities are like the whole sky, the medium ones aare like Mount Meru, and the smallest ones are like eighteen of our bodies on top of the other, so do not be afraid of them. All phenomena appear as light and images; by recognising all these appearances as the natural radiance of your own mind, your own radiance will merge inseparably with the lights and images, and you will become a buddha. O son, whatever you see, however terrifying it is, recognise it as your own projection; recognise it as the luminosity, the natural radiance of your own mind. If you recognise in this way, you will become a buddha at that very moment, there is no doubt. What is called perfect instantaneous enlightenment will arise on the spot. Remember!%

O son of noble family, if you do not recognise now and are still afraid, all the peaceful deities will appear in the form of Mahakala, and all the wrathful deities will appear in the form of the Dharma King, the Lord of Death, and you will wander in samsara with all your projections turned into demons.
O son of noble family, if you do not recognise your own projections, even though you have practiced dharma for an aeon and are learned in all the sutras and tantras, you will not become a buddha. But if you recognise your projections, with one secret and one word you will become a buddha.
If you do not recognise your projections, they will appear in the form of the Dharma King, the Lord of Death, in the bardo of dharmata as soon as soon as you are dead. The largest bodies of the Lords of Death fill the whole sky and the medium ones are like Mount Meru; they will come filling the whole universe. With teeth biting the lower lip, glassy-eyed, their hair tied on top of their heads, with huge bellies and thin necks, holding the records of karma in their hands, shouting Strike! and Kill!, licking up brains, kicking heads from bodies, pulling out internal organs; in this way they will come, filling the whole universe.

O son of noble family, when projections appear like this do not be afraid. You have a mental body of unconscious tendencies, so even if you are killed and cut into pieces you cannot die. You are really the natural form of emptiness, so there is no need to fear. The Lords of Death too arise out of your own radiant mind, they have no solid substance. Emptiness cannot be harmed by emptiness. Be certain that the external peaceful and wrathful deities, the blood-drinking herukas, the animal-headed deities, the rainbow light, the terrifying forms of the Lords of Death and so on have no substantiality, they only arise out of the spontaneous play of your mind. If you understand this, all fear is naturally liberated, and merging inseparably you will become a buddha. If you recognise in this way, they are your yidams.

Think with intense longing, ˜They have come to invite me in the dangerous pathway of the bardo; I take refuge in them. Remember the Three Jewels. Remember your own yidam; call his name and supplicate him with these words: ˜I am wandering in the bardo, so be my rescuer, seize me with compassion, O precious yidam. Call your gurus name and supplicate him: I am wandering in the bardo, so be my rescuer, with your compassion do not abandon moe. Supplicate the blood-drinking deities with longing, and say this inspiration-prayer:%

When through strong unconscious tendencies I wander in samsara,
in the luminosity of abandoning all fear,
may the Blessed Ones, peaceful and wrathful, go before me,
the wrathful goddesses Queens of Space, behind me;
help me to cross the bardos dangerous pathway
and bring me to the perfect buddha state.
When parted from bellowed friends, wandering alone,
My own projections empty forms appear,
May the buddhas send out the power of their compassion
So that the bardos terrors do not come.
When the five luminous lights of wisdom shine,
Fearless and confident may I recognise the bardo.
When I suffer through the power of evil karma,
May my yidam clear away all suffering;
When the sound of dharmata roars like a thousand thunders,
may it all become the sound of the six syllables
The six-syllabled mantra of Avalokitesvara, om manipadme hum.
When I follow my karma, without a refuge,
may the Lord of Great Compassion be my refuge,
when I suffer the karma of unconscious tendencies,
may the Samadhi of bliss and luminosity arise.
May the five elements not rise as enemies,
May I see the realms of the five buddhas.

Say this inspiration-prayer with deep devotion. All fears will disappear and you will certainly become a buddha in the sambhogakaya, so it is very important; do not be distracted.

These words should be repeated three or up to seven times. However great the sins and however bad the remaining karma may be, it is impossible not to be liberated. But if, whatever is done for them, they do not recognise, then they have to wander in the third bardo, the bardo of becoming, so its showing will be taught in detail below.

Most people, whether they were much or little adept in meditation, are very confused by fear during the bardo of the moment before death, and so they have no means except this Liberation through Hearing.

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