Nine Diamonds - 9 Tibetan Dzogchen Mahamudra Pithy Texts & Commentaries

MAITREYA THE FUTURE BUDDHA

NINE DIAMONDS: 9 TIBETAN DZOGCHEN MAHAMUDRA PITHY TEXTS & COMMENTARIES  Mipham Rinpoche's Pith Instruction On Mind ‘LIQUID GOLD’  Garab Dorje's ‘THREE WORDS STRIKING THE ESSENCE’ With Kyabje Düdjom Rinpoche’s Pith Commentary  Mipham Rinpoche's Oral Instruction ‘THREE WORDS STRIKING THE ESSENCE’  Dza Pältrül Rinpoche's ‘SUPREME DOCTRINE OF THE WISE AND GLORIOUS KING’  Ngagwang Künga Tendzin's ‘REFINED GOLD ORE OF ORAL INSTRUCTIONS’  Nyöshül Khenpo's ‘MIRROR OF MINDFULNESS’  ‘THE DZOGCHEN PITH INSTRUCTIONS OF SRÎ SINGHA TO PADMASAMBHAVA’  ‘THE SUTRA HEART - ESSENCE OF THE CONQUERESS TRANSCENDENT PERFECT INSIGHT’  ‘THE PRAYER OF THE ALL-GOOD BUDDHA’ THE DZOGPA CHENPO TANTRA ELUCIDATING THE ALL–PENETRATING MIND OF KÜNTU ZANGPO ATTRIBUTION: http://jungcircle.com/mist/buddhism.htm Sole Copyright - MIKE DICKMAN

Mip'am Rinpoche's ‘Liquid Gold’ Ga'rab Dorje's ‘Three Words Striking the Essence’ with a brief commentary by Kyabje Düd'jom Rinpoche Mip'am Rinpoche's ‘Three Words Striking the Essence’ Dza Pältrül Rinpoche's ‘Supreme Doctrine of the Wise and Glorious King’ Ngagwang Künga' Ten'dzin's ‘Refined Gold Ore of Oral Instructions’ Nyöshül Khenpo's ‘Mirror of Mindfulness’ ’The Pith–Instructions of Srî Singha’ The Sutra of the Heart–Essence of the Conqueress Transcendent and Perfect Insight ‘The Prayer of the All–Good Buddha’ from The Dzogpa Chenpo Tantra Elucidating the All–Penetrating Mind of Küntu Zangpo

Molten Gold The Pith–Instruction on Looking Into the Mind A Guide to the Mind entitled Liquid Gold Vomited from the Stomach of a Dog To Mañjujñanasattva, Mañjushrî the Wisdom–being, essence of my own mind inseparable from the Lama, I bow down. The root of both samsara and nirvana is the mind. Apart from what is born of the mind, nothing else whatsoever exists. The manifold dance of illusory form Is overcome when its creator, mind the magician, is brought under control. Not understanding this is the delusory mind of the six realms, And if you do understand, that is primordial awareness. That primordial awareness is, in itself, Buddhahood, And, as the quintessential buddha–nature (sugata–garbha ), resides in the heart. HUNG OM AH HUNG Look this way. Look into your own mind. Wide the eyes that look out at everything, But, like a beloved child one has long known, What is it really like, this thing we call ‘my mind’? Today the time has come to look at it:

Turning ones eyes from the manifold phenomena (dharma) of the external world, To look within is the one profound and supreme Dharma . Though you may enter into the primordial wisdom Where all things are wordlessly known to be illusory And of one taste with pure awareness, Simply looking into this mind, in a single instant and one fell swoop, You can burst open the cavern of object–craving mind And see directly into the quintessence of primordial awakenedness. This is why it is known as the short–cut path. There is no need to unite the skilful means and insight of the realm of reality and its intrinsic awareness; The fact that reality and awareness cannot be added to or subtracted from each other Is now nakedly set forth, O fortunate one. A HO The objective realm is the creative play of mind: Without mind, who would there be to know these objects? What is known and mind itself are inseparable: This coming into being of nothing as such is a magical self–manifestation. A HO There is nothing whereby one could lay hold of the reality of mind: If there were, you could meditate on the presence of such a ‘something’. Similarly, if there were a (tangible) absence, you could meditate on the ‘absence’: Do not split it into such opposites. A HO That which is not two dispels the idea of duality; That which cannot be definitely established as one, appears as a duality. This — which cannot be conceived of even as ‘this’ — Is the self–presencing of the King, Mind As Such. A HO Even if you don't know what to meditate on, Simply seeing it as something unattainable, (Although not as if you'd thrown something away), Is to see into the foundations of the mind. When you allow this, too, to remain in the realm of the unattainable, Although there is no longer the smallest atom of concrete reality, You possess the creativity of all–illumining knowledge, The non–duality of reality and its intrinsic awareness inseparable. Nothing as such, yet it has no essence of nothingness. Examined, there is nothing. Left to itself, it is clear and bright, Though — like the moon's reflection in water — not to be caught at by grasping for it. Void of all essence of cause, effect, stillness or movement, The intrinsic nature of this Voidness being a self–existent radiance Whose compassionate response is never–ending, What arguments of being and non–being could comprehend it? When investigating, mind is an analogy for primordial awakenedness; In understanding, it is pure awareness — the self–arising of primordial awareness — What a miracle, this radiance of Mind–as–such! What benefit is there in its openness and its appearing? Who is this in which there is no duality? What is it that is to be meditated upon? Leave it as it is in its self–settledness. According to their various capacities, Individuals perceive this self–established primordial awakenedness beyond ordinary mentality Either gradually or instantaneously. In it, yogic practitioners Burn the seeds of the six realms In the fires of the vajras of indestructible Body, Speech and Mind That are the innate creativity of the primordial awakenedness in the heart. From them, the sun of support and strength blazes forth, And, holding wisdom in their hands and putting it into practice, In a single lifetime they realise primordial Buddhahood. SAMAYA — Commitment.

On the perfect occasion of the 15th. day of the 11th. month of the Iron Horse, while doing a meditation–retreat upon Pälchen Heruka, I was feeling like an old dog with one or two teeth chewing on a bone, when suddenly this prayer was vomited out.

A swaggering youth, glancing about, Is looking everywhere for a beautiful girl dressed in her finery, But, when he finds her —the one he has chosen as his heart's desire— Suddenly the words pour forth freely and without contrivance. HA!

TS'IG SUM NÄD DEG THREE WORDS STRIKING THE ESSENCE BY

RIG'DZIN GA'RAB DORJE

WITH A BRIEF COMMENTARY BY KYABJE DÜD'JOM RINPOCHE, 'JIGDRÄL YESHE DORJE

Directly meeting with one's own nature This fresh and present awareness beyond all consideration of the three times, is, in itself, the primordial awakenedness that is spontaneously present pure awareness. Such is direct introduction to one's own nature.

Directly make one single decision Since all phenomenal appearance of both cyclic existence and the state beyond suffering do not go beyond the innate creativity of pure awareness, firmly decide that there is no other thing besides the continuous flow of this pure awareness .

Have confidence in direct liberation–dissolution

Whatever discursive thoughts arise, be they gross or subtle, by recognising them for what they are, they all arise and simultaneously dissolve into the vast expanse of the dimension of pure reality — awareness–voidness inseparable. Remain confident in this liberation.

HERE IS THE ORAL INSTRUCTION ON THE THREE ESSENTIAL WORDS NAMO MAÑJUSHRIYE — Homage to Mañjushrî! Pure awareness cannot be pointed out in words To ordinary everyday knowledge which is lazy and remiss, but arises of itself. When you turn back upon itself the contrived and artificial mind of grasping and attachment, The essence of mind is awareness. Unbound by entanglement in discursive thoughts, Leave the natural state as it is and do not let it slip away. Where doing, effort, purposefulness and grasping are non–existent, This is maintaining and fostering the state of continuous meditation. Like clouds arising in space, The various discursive thoughts stream on in endless waves. When mind is naturally blissful, free from benefit or harm, This is natural liberation in its own place. This is the oral instruction on the three essential words. By experiencing inwardly you will understand.

This loose–mouthed and ignorant babble, devoid of dialectics and argument, Was written down by Mip'am Nampar Gyälwa (The Unconquerable and Thoroughly Victorious One) On the tenth day of the month in the fire monkey year.

THE SUPREME DOCTRINE OF THE WISE AND GLORIOUS KING

AND ITS BRIEF AUTO–COMMENTARY

by

Dza Pältrül Rinpoche, 'Jigme Chökyi Wangpo

ENGLISH TRANSLATION BY MIKE DICKMAN

THE SUPREME DOCTRINE OF THE WISE AND GLORIOUS KING To the Spiritual Teacher I bow down. The View is the All–pervasive Vast Expanse, Longchen Rab'jam. Meditation is Light Rays of Knowledge and Love, Khyentse'i 'Özer. Activity is the Child of the Victorious Ones, Gyalwa'i Nyugu. Thus practising One will attain Buddhahood in a single lifetime without the least effort, Or — if not — A LA LA! — what peace of mind! The View is precisely the All–Pervading Vast Expanse: Three words strike the essential meaning. First, keep your mind relaxed, Not scattered, not concentrated and without divisive thoughts. Resting in this state of even–minded relaxation, Utter a sudden mind–shattering PHAT, Forceful, vigorous and abrupt. E MA HO! — How marvellous!... Nothing at all!... Astonishment and wonderment!... In this state of wonderment, all–penetrating mental freedom, An all–encompassing mental freedom that is inexpressible, Recognise this awareness, the dimension of absolute reality. Identifying the primacy of the nature of mind is the first essential point Then, whether arising or resting in place, Angry or desirous, happy or sad, At all times and in all situations, Having recognised the pristine awareness of the dimension of absolute reality, For those who have previously familiarised themselves, mother and son clear light meet. Rest in this inexpressible state of pristine awareness. Over and over again, destroy any sense of quiescence, bliss, clarity or projection With the sudden exclamation of the syllable of skilful means and insight. There is no difference between (periods of) meditation and subsequent insight (into daily life), No division between meditative sessions and the pauses between them: Remain in this non–differentiable state continuously. None the less, until stability is attained, Renounce distraction and treasure meditation. Practice formal meditation in set periods And at all times and in all situations Maintain only this free play of the dimension of absolute reality, Firmly convinced that there is no other practice than this. Absolute conviction of this, and only this, is the second essential point. At that time, abiding in the understanding of the essence of desire, hatred, pleasure, pain And of all adventitious thoughts without exception, Remain in direct recognition without remainder or addition. Seizing the reality dimension state of what it is that is to be released, Like a drawing on water, There is uninterrupted self–arising and self–liberation: Whatever arises is sustenance for naked awareness–emptiness, All fluctuation the creativity of the sovereign dimension of the absolutely real, Spontaneously self–purified and leaving no trace — A LA LA! The mode of arising is the same as before But there is an immense and crucial difference in the mode of liberation, And without it meditation is a path of delusion. Possessing it is the state of the dimension of absolute reality beyond meditation: Confidence in (simultaneous arising and) liberation is the third essential point. In this View embracing the Three Essential Points, A meditation combining knowledge and love, And the general activities of a Buddha–Son will be of assistance. Though the Victorious Ones of the three times consulted together,

They would have no pith–instructions superior to these. The Treasure–Finder of the awareness and creativity of the dimension of absolute reality, Extracted this from the treasury of the vast expanse of perfected insight. It is not like those treasures taken from earth or stone But is the final testament of Ga'rab Dorje. It is the heart–essence of the Three Transmissions, Destined specifically for my Heart Sons. It is the profound meaning, the outpouring of the heart, And this message of the heart hits directly at the meaning; Do not waste this essential truth! Do not allow these pith–instructions to fade! This is the Supreme Doctrine of the Wise and Glorious King.

A BRIEF EXPLICATION OF THE SUPREME DOCTRINE OF THE WISE AND GLORIOUS KING To the kindly Root Lama, Lord of Peerless Compassion, I bow down! Here I will briefly explain how to put View, Meditation and Action into practice. First, since the Lama embodies all that is rare and precious, simply by paying homage to him alone, one pays homage to all objects of Refuge, hence, To the Spiritual Teacher I bow down. Then, as to the main subject: When one understands that all Root and Lineage Lamas are inseparable from one's mind, View, Meditation and Action are united there too. Thus, to begin with, these are explained in terms of the signification of the characteristics and names of the Root and Lineage Lamas. The absolute nature of the inexpressible realm of reality is the vast expanse of the Sugatagarbha or Essential Mind of Those Gone To Bliss, and the profound perception of the actual nature of perfection of the all–pervading appearances of samsara and nirvana is the View. Thus, The View is the All–pervasive Vast Expanse, Longchen Rab'jam. The nature of such a non–conceptual view is established as the object of knowledge for the supreme awareness of peerless insight, and this emptiness is absolutely inseparable from the skilful means of peaceful meditation on great loving kindness and compassion. Meditating one–pointedly on this, the inseparability of emptiness and compassion is the Meditation, hence, Meditation is Light Rays of Knowledge and Love, Khyentse'i 'Özer. Endowed with such view and meditation, the Activity is to adopt the practice of the six transcendent virtues benefiting others in accord with the conduct of the Bodhisattva Sons of the Victorious Ones, thus, Activity is the Child of the Victorious Ones, Gyalwa'i Nyugu. Practice of such view, meditation and action shows that one is virtuously matured, and thus, Thus practising,... That is to say, if one retires to the seclusion of a mountain retreat, avoiding the doings of the mundane world, and can practice in this way one–pointedly, in a single lifetime one will attain liberation in the utterly pure ground, and thus, One will attain Buddhahood in a single lifetime without the least effort. Even if one does not, because of turning one's mind toward view, meditation and action, in this life one will be able to transform all non–conducive situations into the path and, with few hopes and fears concerning the doings of one's life arising, in one's next life will proceed from happiness to happiness. Thus, Or — if not — A LA LA! — what peace of mind!

Having thus explained the view, meditation and action and their various benefits by stages, I now wish to enlarge firstly on the method of practising the view: The View is precisely the All–Pervading Vast Expanse and, since the essence of the method is the pith–instruction of the three words striking at core of the practice and cutting off the life–stream of error, Three words strike the essential meaning. Firstly, concerning the skilful techniques of opening up for oneself such View as has not yet arisen, generally speaking there are many, such as that of the metaphysical–realist vehicle which establishes it through logical proof and scriptural authority, and that of the common Tantras whereby, having firmly established oneself in the conventional wisdom of the Third

Empowerment, one then reveals the absolute wisdom of the Fourth. Here, however, having perceived the restricted nature of (ordinary) mentality, like the Holy Ones of the Realised Lineage, one takes direct hold of it. Thus, since in the midst the turbulent waves of discursive thought, coarse thought patterns following after the objects of perception obscure the real face of the mind such that, even if it were pointed out, one would not be able to recognise it, in order to bring these coarse thought–patterns to rest in radiant clarity, First, keep your mind relaxed... And yet, since one's mind, uncontrived and natural as it is, is the primordial awareness of clear light itself, it cannot be reached by contrived and fabricated paths, and if one would show oneself this unfabricated and innate primordial awakenedness, (let it remain) ... Not scattered, not concentrated and without discursive thoughts. In the case of a beginner, although one may be able to rest the mind in a state of natural purity and self–absorption, one will not escape attachment to such states as stillness, bliss, radiance and no–thought, hence, Resting in this state of even–minded relaxation,... Having escaped from the cave of desire for this kind of ‘meditation’, to clearly reveal the natural state of all–penetrating and naked pure awareness, Utter a sudden mind–shattering PHAT,... Since it is vitally important to cut off the flow of divisive thoughts and smash mentally created meditation, let the sound of the PHAT! be forceful, loud and abrupt, whence... Forceful, vigorous and abrupt. E MA HO! — How marvellous!... The freedom from all obscuring reliance on the (presumed) existence of mind at that moment is manifest and perfect liberation, and so Nothing at all!... Astonishment and wonderment!... It is in this reference–free state of the dimension of absolute reality that all–encompassing pure awareness, primordial awakenedness by–passing all mentality, abides, hence In this state of wonderment, all–penetrating mental freedom — Furthermore, since this all–encompassing state is the essence of innate and inexpressible primordial awakenedness by–passing all objects laboriously conceived by speech and mind and transcending all of creation, destruction, being, non–being and so forth, An all–encompassing mental freedom that is inexpressible. The essential goal of this (experience) is the pure awareness inherently residing in the ground of the dimension of absolute reality, and since this is the primordially pure, non–conceptual, veritable view of the yogic path, until it and it alone is known, whatever one meditates on, whatever practices one undertakes, one will not pass beyond a mentally contrived and effortful vision and meditation. This being so, the path of the Natural Great Perfection will be further from one than the earth from the sky, and one will lack the essential wheel of the clear light of non–meditation. Thus, since this itself is the very beginnings of knowledge, Recognise this awareness, the dimension of absolute reality. This is the substance of the first of the ‘three words’ and, since there is no actual state of meditation to be maintained, if one has not yet been initiated into the View, it is first very important that one have it pointed out. And, since it is the self–abiding primordial wisdom existing in one's own self that is to be revealed, there is nothing to seek for elsewhere nor need one create anything in one's consciousness that is not already there, hence, Identifying the primacy of the Nature of Mind is the first essential point.

Now, as to the detailed commentary on how to put Meditation into practice. Meditation should be like a flowing river, (present) at all times and in all situations, where remaining, without let or stay or indulging in quiescence or arising as ends in themselves, is the real face of the dimension of absolute reality. Guarding the spontaneous creativity of primordial awareness in arising, Then, whether arising or resting in place... The hatred, desire, and so forth, of the Truth of the Origin of Suffering, and the feelings of happiness and sorrow that arise in relation to the Truth of Suffering, spring from the creative energy of discursive mind. If one knows that the real nature of these discursive thoughts is actually the absolute nature of reality, they become the unhindered play of the dimension of absolute reality, hence, Angry or desirous, happy or sad... Accordingly, although, generally speaking, one may have received the pointing–out of the View, if one does not preserve this in meditation and slips into ordinary subtle habits of delusion, one becomes bound to cyclic existence by the continuous stream of discursive thought patterns and when one's mind has thus separated from the truth, there is no difference between oneself and the next man. Thus, since it is imperative to maintain great, unceasing and spontaneous absorption in no–meditation, At all times and in all situations... Furthermore, whether quiescent or moving and no matter what emotion or discursive thought arises, there is no need to control each of these with a specific antidote: since everything is liberated by the View as pointed out above, ... Having recognised the pristine awareness of the dimension of absolute reality. Moreover, whatever emotions and discursive thoughts arise cannot, in their real nature, be opposed to the wisdom of the dimension of absolute reality and so, if one recognises the nature of the thoughts and emotions generated, in their own nature they are the actual clear light of the dimension of reality as ground, the absolute foundation of existence, the so–called ‘Mother Clear Light’. The View of the clear light of one's own awareness previously pointed out by the Lama and now recognised in the mind is called ‘The Clear Light of the Process of the Path’, and since to remain with the original face as the clear lights of the ground and path merge is what is known as ‘The Meeting of the Mother and Son Clear Light’, For those who have previously familiarised themselves, mother and son clear light meet. This being the case, with constant mindfulness on the clear light of the innate recognition of the View, and totally absorbed in that state, the vital point is not to hinder or manufacture, reject or adopt the discursive thought patterns and emotions flowing from its creativity, so, Rest in this inexpressible state of pristine Awareness.

Maintaining this state over a long period of time, for beginners the naturally pure real face will become obscured by experiences of bliss, clarity and no–thought, but if they can free themselves from this husk–like state of delusion, revealing the naked face of awareness, the radiance of primordial wisdom shines forth from within. As is said: Disruption improves a yogin's meditation; A precipitous fall increases the force of the mountain–stream. This being so, Over and over again, destroy any sense of quiescence, bliss, clarity or projection. Furthermore, should one wonder how this is to be accomplished, when the delusory states of quiescence, bliss and clarity arise, when joy, happy visions, and such like appear and increase, forcefully roaring PHAT like a descending thunderbolt — PHA and TRA, the letters of all–uniting skilful means and the supreme wisdom of cutting–off united — let one shatter the membrane of delusory experience to which one has become attached, whence, With the sudden exclamation of the syllable of skilful means and insight. Thus, maintaining the inexpressible all–pervasive awareness inseparable from the essence of experience at all times and in all circumstances, there is no distinction between sessions of formal meditation and the post–meditation state, and so There is no difference between (periods of) meditation and subsequent involvement (in daily life). This being the case, there is no division into a meditation that is the essence of formal sessions and another upon the activities between them, hence No division between meditative sessions and the pauses between them. In this great meditation that is no–meditation, self–manifesting and calm primordial wisdom, (continuous) yoga like the flowing of a river, since there is not one hair of an object of meditation, there is not even one split second of distraction. As it is said: If one does not separate from the experience of non–meditation, One is never separate from its presence, and, this being so, Remain in this non–differentiable state continuously. One should thus transform into a fit vessel for the self–transmission of the natural Great Perfection. If you are one those who are capable of simultaneous liberation upon hearing, whatever arises as the great liberation of appearance, mind and ground is the free play of the dimension of absolute reality and there is neither meditation nor meditator. However, other less fortunate individuals who are under the power of discursive thought and delusion and have need of a graduated path, should meditate until stability is attained, so Nonetheless, until stability is attained... Concerning this meditation, when the assembled causes of concentrated absorption are complete, experience will arise, whereas no matter how long one meditates in the midst of the distracting noise and bustle of becoming, they will not. Thus, Renounce distraction and treasure meditation. When meditating there is no difference between the practice of concentration and the post–meditation state, but if one is not firmly grounded in a stable meditative absorption to begin with, subsequent realisation of the wisdom of experience in the post–meditation state will be impossible, hence, Practice formal meditation in set periods... Therefore, dividing practice into set periods, your practice will become such that it may depended upon to maintain the essence of meditative absorption throughout all formal sessions, but if one does not now how to continually protect it after having mixed it with the paths of activity of the post–meditation state, events will not be controlled by the antidote and with the mind under the power of discursive thought and events, one will be pursued by the ordinary, so it is imperative that one guard subsequent awareness as all–penetrating knowledge. Thus, ... And at all times and in all situations... At that time you should not need to seek any external object on which to meditate. All the incalculable thoughts and actions arising from the state of the inseparable absorption / dimension of reality as View, whatever they may be, are to be watched with disinterest and nonchalance, neither cutting them off or encouraging them. Thus, Maintain only this free–play of the dimension of absolute reality... This sort of practice — a supreme and natural yoga of inseparable mental tranquillity — unfabricated, naturally arising continuation of the real face of the realm of the absolute real, is the very essence of all techniques of the Tantras of the Secret– Mantra–Vajrayana, the Wisdom arising from the Fourth Empowerment, the extraordinary Dharma, wish–granting gem of the Meditation Lineage, the impeccable intentionality of all the accomplished ones of the new and old lineages of India and Tibet. Confident in this, cut the bonds of intellect. And if your mouth is still watering after further pith–instruction than these, you arelike an elephant–keeper who, leaving his elephant at home, seeks for it in the jungle: trapped in the cage of intellectual constructs, you will never attain liberation, thus, since total faith in this technique is what is necessary, Firmly convinced that there is no other practice than this. Thus, with firm conviction that the naked and primordial awakenedness of the self–existent dimension of absolute reality is the Buddha beyond all delusion, it is extremely important to constantly guard this realisation as the second secret essential point, and so, Absolute conviction of this, and only this, is the second essential point.

] Now, if, at such a time, one does not have complete confidence in the process of liberation, meditation on the comfort and ease of a mere quiescent mind will result in not being able to pass beyond a deviant existence in one of the higher god–realms, and such meditation cannot avoid the (secondary) conditions of desire and anger or cut off the continual flow of

karmic habit–reaction. It is therefore very important to generate confidence in the abandoning of intellectual entanglements. Whether one generates a fierce attachment to an object of longing or an intense loathing for one of dislike, whether there be feelings of pleasure at the arising of conducive circumstances, wealth, and so on, or of displeasure and suffering on the arising of inauspicious circumstances, sickness and what–have–you, since whatever arises at such times is the creative play of pure awareness, it is of vital importance to realise the primordial wisdom that is the foundation of liberation, hence, At that time, abiding in the understanding of the essence of desire, hatred, pleasure, pain... What is more, if practice lacks the essential method of the liberation (of thoughts) on (their) arising, since all the many discursive thoughts arising from the ongoing subconscious current of mental events become mixed with the karma of cyclic existence, whatever thoughts are generated, be they subtle or gross, it is essential that one watch their (simultaneous) arising and liberation so that not a trace is left. Thus, ... And of all adventitious thoughts without exception,... Thus none of these discursive thoughts can become the cause of spreading, unconscious delusion or mentally created fixed attitudes, and, as one remains inseparable from their natural purity, clearly recognising the self–nature of each thought as it arises, like a drawing on water, its arising and liberation without a trace are simultaneous, and so, ... Remain in direct recognition without remainder or addition. If, at that time, discursive thoughts do not dissolve because the stream of delusory activity is not being cut off by the mere recognition of thought patterns, by looking into the naked face of the absorption on recognition — the utter quintessence of primordial awakenedness with which one has become familiar — and laying hold of it, with the essential process of absorption in that state all discursive thoughts dissolve without trace, and thus, Seizing the state of the dimension of absolute reality of what it is that is to be released,... For example, just as a figure on water vanishes as soon as it is drawn — its appearance and disappearance occurring simultaneously — discursive thought entering into simultaneous liberation, spontaneous–arising and self–liberation are uninterrupted. Thus, Like a drawing on water,... So, without obstructing arising appearances, letting them arise as they will, taking the essence of practice to be the continual dissolution of all that arises into its own naturally pure state, There is uninterrupted self–arising and self–liberation: Thus, by maintaining the creativity of the dimension of absolute reality with regard to discursive thoughts, whatever thoughts arise do so as the activity of the creative power of pure awareness, and however tainted by the five poisons these gross thoughts arising may be, to exactly that extent the pure awareness of liberation becomes ever more radiant and powerful, so that Whatever arises is sustenance for naked awareness–emptiness,... At the time of the stirring of the various discursive thoughts as spontaneous creativity from the all–encompassing state of primordial awakenedness, keeping from either acceptance or rejection liberates them on arising and they do not go beyond being the free play of the primordial awakenedness, so All fluctuation the creativity of the sovereign dimension of the absolutely real,... Purifying discrimination of self, ignorance and the illusion of form into the pure awareness–wisdom of the vast openness of the dimension of absolute reality, whatever dualistic thought might stir in the vast expanse of uninterrupted clear light is void in its self–nature, hence, Spontaneously self–purified and leaving no trace, A LA LA! After prolonged and constant practice of purifying in this manner, although discursive thoughts arise as meditation, the rise and fall of stillness and movement no longer have a disturbing effect on one's state of being and so, The mode of arising is the same as before. At this time, the way in which the discursive thoughts born of (mental) creativity arise as happiness and sorrow, hope and fear, is just the same as for any other ordinary being. However, unlike the ordinary person, for whom the continual arising of obstruction and success are grasped at as real, and who thus accumulates the karmas of impressions and mental association and is dominated by the power of desire and hatred, for the yogin the essential point is that they manifest as liberated in the very act of arising. Initially freed by recognition of their specific face, like meeting with an old and well–known friend, then self–liberating like an uncoiling snake, finally they are released into a state where they bring neither profit nor harm, like a thief in an empty house, and so, But there is an immense and crucial difference in the mode of liberation,... Thus, as it is said: You may know meditation and yet not know liberation: Absorption is quite unlike divine states. Those who do not possess this essential point of the technique of liberation and establish themselves in a simple confidence in meditation on the quiescent mind, stray into the above–mentioned ‘pure states’. Belief in the sufficiency of the recognition of the still and the moving is not at all different from ordinary, every–day deluded thought. And although confirmed in their intellectual conceptions of ‘emptiness‘ and ‘the dimension of absolute reality’, when they meet with adverse circumstances, the antidotes' innate weakness is revealed and, since they are ineffectual, And without it, meditation is a path of delusion. Liberation on arising, self–liberation, liberation by directly looking into, or whatever — call it what you will — this one essential point, the pure liberation technique clearly showing the spontaneous dissolution of discursive thought without a trace, is the utterly uncommon and extraordinary Natural Great Perfection. If one possesses this essential teaching, whatever emotionality or discursive thought arises manifests as the dimension of absolute reality, while delusory thought patterns dissolve into primordial awakenedness, adverse circumstances arise as friends, and the emotions become the very path itself. Not rejecting cyclic existence, it is liberated in its own place and, the bonds of samsara and nirvana released, one remains in a state that is uncontrived and beyond all striving, so Possessing it is the state of the dimension of absolute reality beyond meditation...

If one does not have faith in this sort of liberation–technique, whatever airs one may give oneself that one's vision is of the highest and one's meditation of the most profound, since one's mind does not benefit and it does not serve as an antidote to one's emotionality, that is not the path of immaculate purity. When one does have the essential point of the self–liberation of spontaneous arising, though one may not possess an attitude of sublime vision or even the slightest resource of profound meditation, it is impossible that one will not be released from the bonds of the dualistic grasping of one's own mental continuum. Just as when one goes to the golden isle it is impossible to find common earth and stones even if one looks for them, when stillness, movement and all arising thoughts manifest as meditation, even if one searches for delusion and individual marks, one will not find them. Therefore, since this alone is the dividing line between progressing or not progressing towards the very quintessence of practice, Confidence in (simultaneous arising and) liberation is the third essential point.

These three essential points constitute the very basis, the infallible quintessence of the Natural Great Perfection, decidedly and assuredly bringing the View, Meditation, Action and Fruit into the state of all–penetrating pure awareness, and are thus most clearly the secret pith– instruction on meditation and action. Now, according to the common doctrine of the those who base themselves on scriptural tradition, a valid field of knowledge is to be established by reasoning supported by textual and logical proofs, but we do not require such textual establishment and contend that the primordial wisdom of naked awareness is, in itself, the View, the primordial awakenedness in which discursive thought arises as pure awareness. Thus, View and Meditation having a single taste, there is no contradiction in expressing the practice of the View in terms of the three essential points, and so, In this View embracing the Three Essential Points... Practice of this sort is the unerring quintessence, the fundamental purity of the Natural Great Perfection, the peak and climax of the ninefold vehicle leading to Thusness. Just as a king may not go forth without the company of all his train and retinue, so all other vehicles accompany this quintessence of all paths as an aid and support. When, not exhausting that, one encounters the lamp of the primordially pure and self–sprung perfect discernment of pure awareness face to face, its creativity blazes as the perfect insight born of meditation and the vast expanse of knowledge flows like a summer river and, the nature of emptiness arising as great pity, since this interfusion of impartial love–filled compassion and wisdom is the intrinsic dharma–nature, A meditation combining knowledge and love,... Therefore, when this quintessential path uniting emptiness and compassion is realised, like the sun and its rays, the ocean of activities of the Buddha–Sons, the combined sixfold ‘path’ of transcendent perfections, manifests as spontaneous creativity. Since such activity is linked with the accumulation of merits, whatever one does is for the benefit of others, while the utter purity of one's view serves to prevent one from straying into (states of) peace and joy. Thus, And the general activities of a Buddha–Son will be of assistance. Since such View, Meditation and Action are the very basis of the intentionality of all Victorious Ones of the past, present and future, Though the Victorious Ones of the three times consulted together,... There being nothing superior to this, the sovereign peak of all vehicles, the ripened fruit of the crucial path of the Quintessential Vajra–Heart, They would have no pith–instructions superior to these. The meaning of this teaching, the heart–essence of the pith instruction of the lineage, and the few verses of poetry expressing it, must necessarily spring from the creativity of pure awareness, and so, The Treasure–Finder of the awareness and creativity of the Body of Truth,... Although I do not have much experiential understanding of these teachings from the wisdom of meditation, due to the unerring transmission from my excellent Lama, the wisdom of hearing perfectly cut off all my doubts and when the wisdom of contemplation had confirmed my understanding, I composed the verses. Hence, Extracted this from the treasury of the vast expanse of perfected insight.

The Refined Gold Ore of Oral Instructions upon the Mahamudra Practice of View, Meditation and Action

NAMO GURU PRABHAKARAYE — Homage to the Sunlike Guru.

Sole unfailing refuge, Lords of the Drugpa Ka'gyü Line, To you I now pray without the slightest separation. For those who would establish themselves in the Dharma, Mind and Dharma inseparable, I shall now explain it in three words. Firstly, now that you have found a human body, It is extremely important that you keep the vows of body, speech and mind. If, having attained such a body, You do not engage in authentic Dharma–practice, You will not, in the future, find a body of a similar kind So you should practice prostration and circumambulation now. It is not certain when the mortal enemy, the mighty Shinje, Lord of Death, will come. Even as you think, "I shall put the Dharma into practice," he overtakes you So, this very moment, abandon evil and take up the good. Merely hearing about the suffering of the three lower realms. Is enough to make the heart tremble — What will you do if one day you have to actually experience them? Thus thinking, avoid negativity as though it were a poison. The Three Rare and Precious Ones have the power to give sure Refuge From the inescapable suffering of transmigration. Pray to them, therefore, and invoke them with fervour from the depths of your heart. Consider the sentient beings of the six realms as your mother. In your many previous lives they have, indeed, been your parents and Since they are now suffering in the rounds of transmigration, Whatever practice you do, you should dedicate it for the benefit of beings. Meditate upon your Lama, who possesses all the signs of lordliness, as seated above the crown of your head, And pray to him from the depths of your heart — from your very bones! Dissolving into light, he will merge with your consciousness. Without altering this state, observe your mind. Then, wherever it goes, outward, inward or disappearing into the non–manifest, watch, Resting in whatever state may arise without adjusting. Since it is without substance, mind cannot be asserted to exist, And yet, since it is naturally aware of whatever arises, its non–existence cannot be asserted either. There are times when it is immobile and times when it moves... Watch attentively at all times. This void essence of consciousness is mind's dharmakaya or dimension of absolute realty, Buddha Limitless Light. Its bright and luminous nature is mind's sambhogakaya or dimension of pleasurable enjoyment, The Greatly Compassionate One, Avalokiteshvara. The upsurging and agitated dualistic thought–process of the consciousness are mind's nirmanakaya or manifest dimension, the Lotus–Born Padmasambhava. Whatever dualistic thought of the five mental poisons arises, If you recognise it, it is one of the Conquerors of the Five Buddha Families. When mind is clear, observe the essence of clarity. Clarity–Emptiness is the Great Seal of Mahamudra. When it is blissful, watch the essence of bliss. Bliss–Emptiness is the Great Perfection of Maha–Ati. If the mind is empty, look into the real face of emptiness. Awareness–Emptiness is the Great Middle Way of the Madhyamika. If it is afraid, examine the essence of the one who is experiencing fear. This is the sacred instruction of the Demon–Cutting technique of Chö. If you cannot discover any substantiality to the mind, This is the voidness of mind of the Perfection of Wisdom, the Prajñaparamita. When moving and at rest, watch your mind. Moving and keeping still are the true meaning of circumambulation. When eating and drinking, watch the mind Eating and drinking in purity is the Circle of Assembly, the Ganachakra. When resting or sleeping, watch your mind. Sleep is the profound practice of Clear Light.

When applying yourself to profound visualisation and recitation, The real meaning is that you observe your mind. When dispelling demons and obstacles, it is in just this way that they are dispelled. Let thoughts arise as they will in the present moment, But remain internally in profound meditation until you die. Mixing with crowds and getting embroiled in conversation, Mind–deceiving activities and concerns — Don't let yourself become distracted by such things. This is the essential instruction on profound contemplation. Do not forget it and work at it diligently. Reaching the heights of such mindfulness, control yourself to maintain this state. Subject yourself again and again to this training And familiarise yourself with the practice of meditation. As you thus slowly lengthen its duration, It will become continuous and no longer be broken up into pre–set sessions. When it flows like the central course of a great river, that is an auspicious sign of the beginning of mastery. The Refined Gold Ore of the Mahamudra Practice of the View, Meditation and Action, by Khampa Ngagwang Künga' Ten'dzin Geleg Pälzangpo, reincarnation of Karma Tenp'el, is thus set forth for fortunate disciples, male and female, cleric and lay.

Herein is contained ‘The Mirror of Mindfulness’ To the king of self–born mindfulness I bow down! I am unchanging and adamantine mindfulness. Look, my vajra–brothers and sisters, Maintaining unwavering attention as you examine my nature: I am the mirror of attentive awareness, Clearly revealing mindfulness to the discerning Who thus unerringly perceive the absolute nature of mind. Mindfulness is the root of the Dharma. It is the authentic basis for the path And the staff of the mind. It is the companion of innate awareness And basis of the Great Seal, Great Perfection and Great Middle paths. Without it, one is overcome by demons of concretised experience And drawn off into the distractions of laziness. Unmindfulness is the source of all misfortune and evil, And the unmindful will never attain the goal. Unmindfulness is like a pile of shit. Those without awareness are dozing off in an ocean of piss. They are like a mindless corpse. My friends, my wish is that you hold to pure and innate awareness, And that by generating the enlightenment–mind of the lordly Lama, You attain true knowledge of the quintessence of attentive awareness. These few words that recall to the forgetful real awareness — Are offered to his Dharma–eyed friends By that worthless bonze whose teeth are like a cow's And who goes by the name of 'Jamyang Dorje.

May virtue increase! May all be auspicious!

From the Three Classes of the Great Perfection, The Pith Instructions of Shri Singha OM NAMO GURU — Homage to the Spiritual Preceptor. How wonderful! I, Yeshe Ts'ogyäl, having asked the Lordly Spiritual Teacher for instruction, wrote it down in my own blood in Tibetan characters up on a sheet of Tibetan paper and placed it in a box which I then hid where two crags meet, awaiting the advent of a future son of good karma. SAMAYA GYA — Sealed with commitment! Shri Singha said to Guru Padmasambhava: "This is a teaching like the extremely profound pith or heart–essence. "This nature of the mind like space Is always and ever an unbroken stream of radiant awareness. Rejoicing in this freedom from being and non–being — The seal of certainty and youthful freshness — Study and examine it with application and joy to its very limits. Request the four initiations in their elaborate, unelaborate, Extremely unelaborate and absolutely unelaborate modes, And apply the purification of the mental continuum and accumulation of merit, this being the very ground of training. In this ground the resultant fruit will certainly ripen. "May ultimate instructions such as these Come into the hands of children of good karma."

THE SUTRA OF THE HEART–ESSENCE OF THE CONQUERESS TRANSCENDENT AND PERFECT INSIGHT In Sanskrit this is called the Bhagawati Prajñâ Pâramitâ Hridaya, which, in Tibetan, means "The Heart–Essence of the Conqueress Transcendent and Perfect Insight." It is in a single volume. Thus upon one occasion did I hear: The Victorious One was residing on the Vulture Peak in Rajagriha with a large assembly of monks and Bodhisattvas, and was at that time in the rapt concentration that examines all dharmas (phenomena) and is known as The Profoundly Illumining. Also at that time, the Bodhisattva Mahasattva Arya Avalokiteshvara, looking deeply into the profound practice of

transcendent and perfect insight, clearly perceived that even the five aggregates are intrinsically void. Then, by the power of the Buddha, the Venerable Shariputra addressed the Bodhisattva Mahasattva Arya Avalokiteshvara as follows: "What should be the training of a Son of Good Family who wishes to undertake the profound practice of transcendent and perfect insight?" thus he asked, and Bodhisattva Mahasattva Arya Avalokiteshvara replied to the Venerable Son of Sharadvati with these words: "Shariputra, a Son or Daughter of Good Family who wishes to undertake the profound practice of perfect transcendent insight should perceive it clearly in this way: They should unequivocally see that the five aggregates are intrinsically void in nature. Form is void and void is form. The void is none other than form, nor form in any way different from the void. Similarly, feelings, perceptions, mental associations and consciousness all are void. Shariputra, this being so, all phenomena (dharma) are void. They are devoid of characteristic marks, unborn, unceasing, pure, absolutely free from defilement, and neither decrease nor increase. Shariputra, this being so, in emptiness there is no form, no feeling, no perception, no mental association and no consciousness. There is no eye, ear, nose, tongue, body or mind, there are no forms, sounds, smells, tastes, feelings or mental objects. From visual faculty through to mental faculty and on up to a faculty of mental apprehension, all of these do not exist for it. It knows no ignorance, nor any ending of ignorance, right up to the fact that there is no old age and death nor any ending of old age and death. Similarly there is no suffering, sin, obstruction or path, no primordial wisdom, realisation or lack of realisation. And Shariputra, this being so, since there is no realisation, all Bodhisattvas, taking support from and abiding in the state of perfect and transcendent insight, because their minds are free from all defilement, are free from fear and passing far beyond the deceptive and mistaken, come to the transcendence of sorrow and misery. All Buddhas throughout the three times, also, have attained to peerless, utterly pure and perfect enlightenment — the realised state of perfect and complete Buddhahood — by dependence upon transcendent and perfect insight, and this being so, the mantra of transcendent and perfect insight, the mantra of vast pure awareness, the peerless mantra, the unequalled and all–levelling mantra, the mantra perfectly pacifying all suffering, and which — because not false — should be recognised as being true, the mantra of perfect and transcendent insight I now proclaim: TEYAT'A

GATE GATE PARAGATE PARASAMGATE BODHI SOHA

Shariputra, it is thus that the Bodhisattva Mahasattva should train himself in profound and transcendent perfect insight." The Victorious One then Arose from that rapt concentration and, speaking to the Bodhisattva Mahasattva Arya Avalokiteshvara, said, "Excellent! Well done! Well done! It is just like this, O Son of Good Family! It is exactly as you have said! The practice of the profound and transcendent perfection of insight should be practised exactly as you have taught it, and all Who Course in Thusness will rejoice." When the Victorious One had spoken these words, the Venerable Shariputra, Bodhisattva Avalokiteshvara and all that vast assemble of gods and men, anti–gods, gandharvas and other such beings rejoiced, heartily praising the words of the Victorious One. ‘The Heart–Essence of the Noble Transcendent and Perfect Insight’ is thus complete. If you wish to put the sutra into practice, you should visualise, in the space before you, the Tathagata in the gesture of subjugating Mara (Mârajitamudrâ), and, to either side of him, Avalokiteshvara and Shariputra requesting for and giving instruction, surrounded by the Hinayana and Mahayana Sanghas in adoration. Keeping before the mind the meaning of emptiness, read the profound sutra as many times as possible up to seven times, and recite its vidya–mantra as much as seems appropriate, after which, if you wish to do the repelling practice... To the Buddha I bow down, To the Dharma I bow down, To the Sangha I bow down, To the Great Mother, Transcendent and Perfect Insight I bow down: Please accomplish my words of truth! Just as, formerly, the great god Indra, bearing in mind the profound meaning of the transcendent perfection of insight and taking his support in the recitation of the text, Repulsed the evil demon of limited perspective and all that provokes discord, in just this way, keeping in mind the profound meaning of the Great Mother, Perfect and Transcendent Insight and taking my support in the recitation of the text, May I too repulse the evil demon of limited perspective and all that provokes discord! May they be annihilated! May they be pacified! May they be utterly pacified! And then, appended to this, Teaching the arising from interdependent co–origination, The unobstructed and unborn, Beyond nihilism or eternalism, Beyond coming or going, Free from many meanings and free from one, Teacher of peace, pacifier of all extremes,

Perfect Buddha, best among men, To you I bow down. ... and so forth, thus one should conclude with prayers of dedication and blessing. This translation was auspiciously completed while on retreat by the Buddhist layman, Orgyen Norbu, on the fifteenth day of the sixth month of the Male Water Monkey Year of the Seventeenth Tibetan Sexegenary Cycle, final corrections and adjustments being completed on the eleventh day of the ninth month of the Male Earth Tiger. By this merit may all beings, Perfecting the accumulations of merit and primordial wisdom, Realise the twofold noble body That springs from such accumulation. SARVA MANGALAM.– May all be auspicious.

THE PRAYER OF THE ALL–GOOD BUDDHA from The Dzogpa Chenpo Tantra Elucidating the All–Penetrating Mind of Küntu Zangpo

HO NANG SI 'KOR 'DE T'AM CHE KÜN The phenomenal worlds of cyclic existence and the extinction of suffering in their entirety

SHI CHIG LAM NYI 'DRE BU NYI Have a single basis, but two paths yielding different fruits,

RIG DANG MA RIG CH'O TR'ÜL TE The mysterious displays of knowledge and ignorance.

KÜN TU ZANG PO'I MÖN LAM GYI By the prayer of the All–Good Buddha

T'AM CHE CHÖ YING P'O DRANG DU May all beings attain supreme and unsurpassed perfection

NGÖN PAR DZOG TE 'TSANG GYA SHOG

In the dharmadhatu citadel of the realm of the absolutely real.

KÜN GYI SHI NI 'DÜ MA JE The basis of all things is uncompounded,

RANG JUNG LONG YANG JÖ DU ME A self–originating vastness beyond all expression

'KOR 'DE NYI KA'I MING ME DO Which defies the names of both cyclic existence and extinction of sorrow.

DE NYI RIG NA SANG GYE TE If you know it, that is Buddhahood;

MA RIG SEM CHEN 'KOR WAR 'KYAM Ignorant sentient beings, wander purposelessly in cyclic existence.

K'AM SUM SEM CHEN T'AM CHE KYI May all beings of the three realms

JÖ ME SHI DÖN RIG PAR SHOG Come to profound awareness of the value and sense of the inexpressible ground.

KÜN TU ZANG PO NGA YI KYANG I myself, the All–Good Buddha,

GYU KYEN ME PA SHI YI DÖN Am the essential meaning of the ground beyond all cause and condition.

DE NYI SHI LA RANG JUNG RIG The self–arising awareness in this ground of primordial thusness

CH'I NANG DRO KUR KYÖN MA TAG Is untainted by over– and underestimation of outer and inner

DREN ME MÜN PA'I DRIB MA GÖ Or the veiling faults of unmindfulness and mental darkness,

DE CH'IR RANG NANG KYÖN MA GÖ

Its spontaneous appearance thus being completely faultless.

RANG RIG SO LA NE PA LA Dwelling in intrinsic awareness,

SI SUM 'JIG KYANG NGANG TRAG ME Unpanicking amidst the terrors of the triple world,

'DÖ YÖN NGA LA CHAG PA ME Unattached to the five desirable sensory experiences,

TOG ME SHE PA RANG JUNG LA This natural and uncontrived self–born knowingness

DÖ PA'I ZUG DANG DUG NGA ME Is free from fleeting physical forms and from the five poisons.

RIG PA'I SÄL CHA MA 'GAG PA It is the unobstructed radiant aspect of awareness,

NGO WO CHIG LA YE SHE NGA Whose single essence appears as five wisdoms.

YE SHE NGA PO MIN PA LE As these ripen,

T'OG MA'I SANG GYE RIG NGA JUNG The five families of primordial Buddhahood arise,

DE LE YE SHE TA' GYE PE And from the complete elaboration of these

SANG GYE SHI CHU TSA NYI JUNG Manifest the Forty–Two Buddhas.

YE SHE NGA YI TSÄL SHAR WE With the arising of the creative energy of the five primordial wisdoms

TR'AG T'UNG DRUG CHU T'AM CHE JUNG Come the Sixty Blood–Drinkers.

DE CH'IR SHI RIG 'TRÜL MA NYONG Thus the ground awareness is never deluded.

T'OG MA'I SANG GYE NGA YIN PE I am the Primordial Buddha,

NGA YI MÖN LAM TAB PA YI And by this my prayer

K'AM SUM 'KOR WA'I SEM CHEN GYI May the beings of the three worlds of cyclic existence

RANG JUNG RIG PA NGO SHE NE Recognise innate awareness

YE SHE CHEN PO TA' GYE SHOG And come to the limits of great primordial wisdom.

NGA YI TRÜL PA GYÜN MI CHE I send forth an unending stream

JE WA TR'AG GYA SAM YE 'GYENG Of inconceivable thousands of billions of emanations,

GANG LA GANG 'DÜL NA TS'OG TÖN Appropriately teaching in various ways for those who are to be tamed.

NGA YI T'UG JE MÖN LAM GYI By this, my compassionate prayer,

K'AM SUM 'KOR WA SEM CHEN KÜN May all sentient beings of the three worlds of cyclic existence

RIG DRUG NE NE 'TÖN PAR SHOG Quit the six realms of being.

DANG PO SEM CHEN 'TRÜL PA NAM Because, at first, awareness of the ground

SHI LA RIG PA MA SHAR PE Does not arise in the minds of deluded beings,

CHI YANG DREN ME T'OM ME WA Remembering nothing, they are confused,

DE KA MA RIG 'TRÜL PA'I GYU And this is the very cause of their straying into ignorance.

DE LA HE KYI GYÄL WA LE Then, fainting away,

NGANG TRAG SHE PA ZA ZI 'GYÜ Mind in its terror, confused and wavering,

DE LE DAG SHEN DRAR 'DZIN KYE Grasps at an emerging alienation between self and other

BAG CHAG RIM SHIN TE PA LE The habit of which intensifies by stages until fully blown

'KOR WA LUG SU 'JUG PA JUNG And cyclic existence has emerged as a way of life

DE LE NYÖN MONG DUG NGA GYE From which emerge the five defiling poisons,

DUG NGA'I LE LA GYÜN CHE ME Streaming in an unbroken and endless succession.

DE CH'IR SEM CHEN 'TRÜL PA'I SHI Since they are the true cause of the delusion of beings,

DREN ME MA RIG YIN PA'I CH'IR Whatever unaware forgetfulness and ignorance there may be must be cast out.

SANG GYE NGA YI MÖN LAM GYI By this my prayer, the prayer of the Buddha,

KÜN GYI RIG PA RANG SHE SHOG

May the primordial awareness of all beings recognise itself for what it is.

LHÄN CHIG KYE PA'I MA RIG PA Innate simultaneously–born ignorance

SHE PA DREN ME YENG PA YIN Is the confused haphazardness of unmindful perception.

KÜN TU TAG PA'I MA RIG PA The ignorance of concepts and imagination

DAG SHEN NYI SU 'DZIN PA YIN Is clinging to a dualistic difference between self and other.

LHÄN CHIG KÜN TAG MA RIG NYI These two — simultaneously born ignorance and the ignorance of false imagination —

SEM CHEN KÜN GYI 'TRÜL SHI YIN Are the basis of the delusion of all sentient beings.

SANG GYE NGA YI MÖN LAM GYI By this my prayer, the prayer of the Buddha,

'KOR WA'I SEM CHEN T'AM CHE KYI May all the sentient beings of samsara

DREN ME 'TIB PA'I MÜN PA SANG Purify the obscuring darkness of forgetfulness and unawareness

NYI SU 'DZIN PA'I SHE PA DANG And, devoid of all dualistically attached cognition,

RIG PA'I RANG NGO SHE PAR SHOG Come to recognise the real face of their own original awareness.

NYI 'DZIN LO NI T'E TS'OM TE Dualistic mind giving rise to doubt

SHEN PA TR'A MO KYE PA LE Creates subtle attachments

BAG CHAG 'TUG PO RIM GYI TE That grow by degrees into a substantial habitual craving.

ZE NOR GÖ DANG NE DANG DROG Food, wealth, clothing, home and friends,

'DÖ YÖN NGA DANG JAM PA'I NYEN The five desirable sensory experiences and loving companions,

YI 'Ö CHAG PA'I 'DÖ PE DUNG Tormented by an ever rekindling lust for delights,

DE DAG 'JIG TEN 'TRÜL PA TE Thus the animate and inanimate worlds are misunderstood

ZUNG 'DZIN LE LA ZE TA' ME And the karma of grasping at subject and object leads to endless exhaustion.

SHEN PA'I 'DRE BU MIN PA'I TS'E The fruit of craving ripens

KAM CHAG DUNG PA'I YI DAG SU As rebirth as a hungry ghost suffering unbearable longings

KYE NE TRE KOM YA RE NGA And anguishing hunger and thirst.

SANG GYE NGA YI MÖN LAM GYI By this my prayer, the prayer of the Buddha,

'DÖ CHAG SHEN PA'I SEM CHEN NAM May all lustful and passionate sentient beings,

'DÖ PA'I DUNG WA CH'IR MA PANG Not surpressing passion and desire

'DÖ CHAG SHEN PA TS'UR MA LANG Nor giving in to rising passionate longing,

SHE PA RANG SOR LÖ PA YI Let consciousness rest in its own sphere,

RIG PA RANG SO ZIN GYUR NE And, as awareness resumes its innate power,

KÜN TOG YE SHE T'OB PAR SHOG May they attain the All–Discerning Facet of Primordial Awareness.

CH'I RÖL YÜL GYI NANG WA LA The appearance of external objects

'JIG TRAG SHE PA TR'A MO 'GYÜ Causes a subtle state of panic to arise,

DANG WA'I BAG CHAG TE PA LE And this having grown into a habit of thorough–going dislike,

DRAR 'DZIN DEG SÖ HRAG PA KYE Animosity gives birth to violence and murder.

SHE DANG 'DRE BU MIN PA'I TS'E The ripened fruit of anger and hatred

NYÄL WA'I TSO SEG DUG RE NGÄL Is the agony of burning and roasting in the hells.

SANG GYE NGA YI MÖN LAM GYI By this my prayer, the prayer of the Buddha,

'DRO DRUG SEM CHEN T'AM CHE KYI When intense anger arises

SHE DANG DRAG PO KYE PA'I TS'E In all sentient beings of the six realms,

PANG LANG MI JA RANG SOR LÖ Neither rejecting nor entertaining it, may they bring consciousness to rest in its own sphere

RIG PA RANG SO ZIN GYUR NE

And, as pristine awareness resumes its natural power,

SÄL WA'I YE SHE T'OB PAR SHOG Attain the Radiant Clarity Facet of Primordial Awareness.

RANG SEM K'ENG PAR GYUR PA LA When one's mind becomes haughty and proud,

SHEN LA 'DRÄN SEM ME PA'I LO Full of contentious thoughts and rivalry toward others,

NGA GYAL DRAG PO'I SEM KYE PE And an attitude of intense pride is born,

DAG SHEN 'TAB TSÖ DUG NGÄL NYONG The suffering of fighting and quarrelling between self and others arises,

LE DE'I 'DRE BU MIN PA'I TS'E The ripened result of which is birth

'PO TUNG NYONG WA'I LHA RU KYE As a long–lived god, experiencing decay and eventual death.

SANG GYE NGA YI MÖN LAM GYI By this my prayer, the prayer of the Buddha,

K'ENG SEM KYE PA'I SEM CHEN NAM May all sentient beings who develop pride

DE TS'E SHE PA RANG SOR LÖ In that very moment bring consciousness to rest in its own sphere

RIG PA RANG SO ZIN GYUR NE So that, with pure awareness resuming its natural power,

NYAM PA NYI KYI DÖN TOG SHOG They attain the goal of Universal Equal–Nature.

NYI 'DZIN TE PA'I BAG CHAG KYI Praising oneself and disparaging others

DAG TÖ SHEN MÖ ZUG NGU LE Because of the habitual tendency of grasping at duality,

'TAB TSÖ 'DREN SEM TAG PA LE Causes increasing jealousy, quarrelling and fighting

SÖ CHÖ LHA MIN NE SU KYE And leads to rebirth as a murderous Asura

'DRE BU NYÄL WA'I NE SU TUNG With a fall into hell as the final result.

SANG GYE NGA YI MÖN LAM GYI By this my prayer, the prayer of the Buddha,

'DREN SEM 'TAB TSÖ KYE PA NAM When contentious and prideful animosity arises,

DRAR 'DZIN MI JA RANG SOR LÖ Without grasping at animosity, and bringing consciousness to rest in its own sphere,

SHE PA RANG SO ZIN GYUR NE As pure awareness resumes its natural power,

TR'IN LE T'OG ME YE SHE SHOG May they attain the Unobstructed Activity Facet of Primordial Awareness.

DREN ME TANG NYOM YENG PA YI The result of unmindfulness, apathy, inattention,

'TIB DANG MUG DANG JE PA DANG Dullness, stupidity and forgetfulness,

GYÄL DANG LE LO TI MUG PE Unconsciousness, laziness and stolid mental dullness,

'DRE BU KYAB ME JÖL SONG 'KYAM Is wandering without refuge in the realm of the beasts.

SANG GYE NGA YI MÖN LAM GYI By this my prayer, the prayer of the Buddha,

TI MUG JING PA'I MÜN PA LA May the radiant clarity of mindfulness dawn

DREN PA SÄL WA'I DANG SHAR WE In the dark abbyss of stupidity and forgetfulness

TOG ME YE SHE T'OB PAR SHOG And the Facet of the Primordial Awareness of Utter Simplicity be attained.

K'AM SUM SEM CHEN T'AM CHE KÜN All beings of the three worlds

KÜN ZHI SANG GYE NGA DANG NYAM Are one with me, the Buddha, ground of all,

DRÄN ME 'TRÜL PA'I SHI RU SONG But, forgetful and established in delusion,

DA TA DÖN ME LE LA CHÖ They now act meaninglessly,

LE DRUG MI LAM 'TRÜL PA 'DRA Wandering on the six paths of illusory and dreamlike action.

NGA NI SANG GYE T'OG MA YIN I am the primordial Buddha

'DRO DRUG TRÜL PE 'DÜL WA'I CH'IR Subduing the beings of the six realms through my illusory emanations

KÜN TU ZANG PO'I MÖN LAM GYI And, through this my prayer, the prayer of the All–Good Buddha,

SEM CHEN T'AM CHE MA LÜ PA May all beings without exception

CHÖ KYI YING SU 'TSANG GYA SHOG

Attain Buddhahood in the Realm of Absolute Truth.

A HO CH'IN CHE NAL 'JOR TOB CHEN GYI Hereinafter, when a powerful yogin

'TRÜL ME RIG PA RANG SÄL NE With clear and undeluded awareness

MÖN LAM T'OB CHEN 'DI TAB PE Recites this powerful prayer,

'DI T'Ö SEM CHEN T'AM CHE KÜN All sentient beings who hear it

KYE WA SUM NE NGÖN 'TSAM GYA Will be perfectly purified after three rebirths.

NYI DA ZA' YI ZIN PA'AM All sentient beings

DRA DANG SA YÖ JUNG WA'AM Of the three realms of cyclic existence who hear this prayer recited by that yogin

NÄL 'JOR DE YI MÖN LAM GYI During eclipses, solstices or earthquakes,

DUG NGÄL RIM SHIN DRÖL NE KYANG Will gradually find release from suffering

TA' RÜ SANG GYE T'OB PAR 'GYUR And attain final Buddhahood in the end.

Thus it is said.

This all powerful prayer is an epitome, for unawakened and powerless beings, of the ninth chapter of The Great Perfection Tantra Elucidating the All–Penetrating Mind of Küntu Zangpo.

This translation was finally completed on the final full moon day of the Female Earth Hare Year, several hours after the passing of the lunar eclipse, by the Buddhist layman, Orgyen Norbu.