The Heart Essence of the Lake Born

The Secret Sadhana of the Great Master

Tso-kye Thuk-thik

Teachings By

LAMA THARCHIN RINPOCHE

1994 Seattle, Hawai’i, and Los Angeles

Translated and Edited by Yeshe Wangmo

Bero Jeydren Translations 1999

Padmasambhava, Vimalamitra, Shantarakshita, King Trisong Deutsen, and

Vairochana were among the key figures who established the Nyingma tradition (An-

cient Translation) in Tibet in the 8th and 9th centuries. The Nyingma tradition is

transmitted through three lineages -- kama, terma, and pure vision. The kama lin-

eage consists of the body of teachings that were mostly translated during the time of

Guru Rinpoche. It has remained intact until the present day down to our own root

lama. The terma lineage consists of teachings concealed mainly by Guru Rinpoche

and Yeshe Tsogyal, and later discovered by karmically destined treasure-revealers,

such as His Holiness Dudjom Rinpoche. The lineage of pure vision consists of teach-

ings given by buddhas, deities, and spiritual masters in visionary experiences. They

are not terma. The text that we are studying is The Heart Essence of the Lake Born. It

is the mind terma and pure vision of our root teacher, His Holiness Dudjom Rinpoche,

Jigdral Yeshe Dorje.

The Nyingma classify the Buddhist teachings into nine vehicles. The three

highest are known as Mahayoga, Anuyoga, and Atiyoga, and are collectively referred

to as Secret Mantra. To have a spiritual connection with Secret Mantra during histori-

cal periods of defilement and obscuration is the result of two factors: the kindness of

Guru Rinpoche whose countless emanations fill our universe, and our own purification

and cultivation of merit in previous life times. There can be no other causes for en-

countering Secret Mantra.

The system of Mahayoga has three meditation practices -- lama, yidam, and

dakini. In the collected writings of Dudjom Lingpa and Dudjom Rinpoche known as

Dudjom Tersar, four sadhanas belong to the lama category. Orgyen Menlha is outer

lama; Khandro Norlha is inner lama; Lake Born Vajra is secret lama; and Dorje Drolod

is innermost lama.

In this retreat, I will be teaching The Lake Born Vajra sadhana that was written

by His Holiness Dudjom Rinpoche. Dudjom Rinpoche was the guru of all buddhas and

more particularly, the guru of the one thousand nirmanakaya buddhas of this uni-

verse. He was the incarnate representative of Padmasambhava and Lord Shakya-

muni. His past lives include many of the gurus, yogis, and scholars that are still

revered to this today. His most recent incarnation was as Jigdral Yeshe Dorje (1904 -

1987), a direct emanation of the great visionary and meditation master, Dudjom

Lingpa. Dudjom Lingpa (1835 - 1904) was prophesized by Guru Rinpoche to be his

own mind emanation, Yeshe Tsogyal’s speech emanation and Drogban Khye’uchung

Lotswa’s form emanation. Dudjom Rinpoche himself was born in Tibet and dedicated

his life to benefiting beings. He exemplified the threefold path of learning, contem-

plation, and meditation. As well, Rinpoche was the supreme head of the Nyingma tra-

dition. He was highly regarded for the many teachings he compiled and composed,

such as the recently translated History and Fundamentals of the Nyingmapa. Un-

equaled in these times, he was an exceptional meditation master, yogi, and a great

visionary discoverer of hidden teachings. In particular, it was said that his teachings

would have the special power of removing the defilements of beings in this day and

age. Needless to say, we are very fortunate to study and practice his teachings and

to receive his blessings. My reason for saying all this about Dudjom Rinpoche is so

that you will not have any doubts about the power of the Lake Born Vajra practice.

You should understand from the onset that this practice will purify all your defile-

ments and bring you to Guru Rinpoche’s pureland.

Now I would like to side-track a bit to tell you something about me in relation

to this practice. According to a certain prophecy, if a hundred thousand Lake Born

Vajra feast offerings (tsog) are accumulated, then I will truly be able to benefit beings

and the doctrine in my lifetime. Of course I hope that this that the prophecy will be

fulfilled. Thank you.

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THE VIRTUOUS INTRODUCTION

Secret Mantra is a system of practice that teaches how to perceive ourselves

and the world as enlightened wisdom. Traditionally it is transmitted in three stages:

1. the empowerment ripens the disciple’s continuum and is the basis for actualiz-

ing the wisdom nature;

2. the oral transmission supports the disciple’s meditation;

3. the instructions explain how to meditate in order to attain liberation. The

teachings this retreat belong to the this third stage.

The Lake Born sadhana has three main sections: introduction, main body, and

conclusion. The introduction has three sub-sections: title, homage, and purpose for

composing the text.

THE TITLE

The title is a very important aspect of any Dharma text. It is said that the best

practitioners can understand a text just by hearing its title without even reading it.

Average practitioners can understand some general information about the text, such

as what type of teaching it is, and beginners can use the title of a text to locate it.

The full title of this text is The Heart Essence of the Lake Born: The Secret Sad-

hana of the Great Master (maha-guru sang-drup tso-kye thuk-thik shuk-so). It is usu-

ally abbreviated as The Heart Essence of the Lake Born (tso-kye thuk-thik) or as Lake

Born Vajra (tso-kye dor-je). Now I will explain the title following the order of the Ti-

betan words maha-guru sang-drup tso-kye thuk-thik shuk-so.

Great (maha)

The Sanskrit word maha is rendered as great. It praises Guru Rinpoche as the

embodiment of all buddhas and bodhisattvas and as the greatest mahasiddha that

ever lived. It means that Guru Rinpoche is the key to everything. Many sutra and

tantra support this viewpoint and extol Guru Rinpoche’s virtues. I would like to ask all

of you to make sure that you read Guru Rinpoche’s biography, such as The Life and

Liberation of Padmasambhava or The Lotus Born: The Life Story of Padmasambhava.

They were both recorded by Yeshe Tsogyal.

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Buddha Shakyamuni himself praised Guru Rinpoche and referred to him as the

‘second buddha’. The story goes that at the time of Buddha’s parinirvana, his disci-

ples were worried about who would replace their teacher. Buddha told them not to

worry and then he said that an emanation would soon appear in the world that would

be superior to himself and all other emanations. He called this emanation the Lake

Born.

Master (guru)

Guru has been translated into Tibetan as lama which can be glossed as unex-

celled. Lama or spiritual master is the unexcelled embodiment of the wisdom, com-

passion, qualities, and activities of awakening; the epitome of the three embodi-

ments of enlightenment (kayas) and five pristine wisdoms. The vehicle of Secret

Mantra is renowned for stating that lama is more important than the Three Jewels.

The reason is that as far as we know, no one ever attained enlightenment without

having first received the guidance of a spiritual master or lama.

Another gloss for lama is that la is the life force of omniscience (knowledge of

ultimate truth and relative truth) and ma is the motherly love and compassion that

connects with sentient beings. Thus, lama is the vital life force of enlightenment and

the loving guide of all beings.

Secret (sang)

As I mentioned, the Dudjom Tersar cycle contains four lama sadhanas: outer,

inner, secret, and innermost. Sang identifies the Lake Born sadhana as the secret

lama. It also implies great, unsurpassed, and exalted, in the sense that the secret

lama is the extraordinary aspect of the lama that is not commonly known.

Practice (drup)

Drup is a contraction of drup-thabs, the Tibetan rendering of sadhana. It liter-

ally means method of gaining realization. Sadhana is a method of practice that

changes our mental habits, especially the habit of viewing ourselves in an ordinary

way. Sadhana proves that we are not different or separate from Guru Rinpoche. In

fact, sadhana teaches us that our fundamental nature is the absolute primordial bud-

dha replete with all the qualities of awakening.

Mahayoga sadhana is often called deity yoga. Maybe this is a good time for me

to bring up this subject. I’ve often noticed that people practice deity yoga thinking

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that the deity is outside or separate from themselves. This is not right. In fact, not

only is this not right, but it reinforces ignorance and can become rudra or demonic.

Although it is true that Lord Buddha taught eighty-four thousand paths to en-

lightenment, it doesn’t mean that there are eighty-four thousand forms of enlighten-

ment. There is only one enlightenment but many paths that lead to it. The Buddha

was not trying to confuse us or play games when he taught so many paths. Rather he

observed that spiritual seekers had different capacities and no single method could

be effective for all.

It seems to me that people are getting more frustrated and confused, although

they are intelligent and work hard. They look tired, exhausted, and discouraged. I

think it’s because they’ve tried just about everything and have never found any last-

ing success. The positive side to this situation is that maybe now they are ready to

listen to my recommendation -- deity yoga. I think they might like it because it fo-

cuses on a single factor – finding the natural state. If understood and practiced cor-

rectly, deity yoga takes us directly into the core of our nature, the original state be-

fore delusion. I don’t think many Westerners have given serious consideration to this

practice. Instead, they try to improve their radar system -- becoming increasingly

sensitive to the outside world and increasingly insensitive to their inner nature. It

seems that they are looking for butter but churning water – seeking enlightenment

but working with the intellect. Since enlightenment is not in the domain of the intel-

lect, they never find it and keep having more difficulties.

We should understand that we have the choice of being buddha or not. What is

this choice? When we recognize the nature of mind just as it is, pure and stainless,

we are buddha and our life is characterized by beneficial activity that is beyond

karma. But when we believe in duality, a perceived separation of subject and object,

we are not buddha, and we have materialistic experiences that plant the seeds for

endless suffering. This is the choice.

Mahayoga portrays the natural state of mind as wisdom deity or divine being.

Wisdom deity is synonymous with bodhicitta, a pure state not subject to the forces of

clinging and grasping. We all have mind and the nature of mind. We are in essence

divine. However, we are not “seeing” that because it is not obvious – it is hidden like

butter is hidden in milk. Because we have not recognized our divinity for such a long

time, we now have a strong habit of not recognizing it. It is hard to believe in it, let

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alone “see” it. Yet this is just an engrained habit of ours that can be changed through

deity yoga which gives us a taste of wisdom even before we are fully realized. When

we begin to practice, it often seems futile. We may feel that the practice is bizarre,

that the Tibetan language makes it inaccessible to us, or that there are strange

movements to do with our hands. What I want to say to you at this point is that we

do not need to feel this way. Deity practice is simple and not complicated if under-

stand correctly.

What is the correct understanding? Well to start with, many of us meditate

without any clear understanding at all about what we are doing. Or, we meditate with

a wrong or imprecise understanding. If we meditate under these conditions, without

knowing it, we are enforcing ignorance. So let’s avoid this by clearly understanding

the right view which is that from the onset, deity meditation is a way of experiencing

the wisdom of our buddha nature. Deity symbolizes our original state -- who we truly

are. The mechanics of this practice enlightens us are based on the idea that if we

“see” deity, then we are deity.

Try doing this as an example of how deity practice works. Every day for ten

days, I want you to change your name. On Monday, ask people to call you Frank, on

Tuesday, Michael and so on. After ten days, you will be wondering who you are. Simi-

larly, deity meditation changes your name from ordinary person to deity or buddha.

Once you believe your new name, your life reflects this change. In deity meditation, a

new self-image is created through visualizing ourselves in the form of a three-dimen-

sional body of unsubstantial rainbow-light. Everything else is also visualized as light.

The point is that when we are engaged in these visualizations, misconceptions can-

not arise and it is difficult to grasp as we usually do. Our perception of material sub-

jects and objects changes into the perception of wisdom light that is nothing other

than our true nature. That is why we have the term “naturally free” or “free in our

nature”. So this is simple, isn’t it? It is simple if first we begin with good intellectual

understanding and then follow through with meditative experience. When intellectual

knowledge and meditative experience are fully integrated or matured, the moment of

buddhahood is realized. So my advice to you before you start practicing, is to get

very clear about the view and then when you practice, to stay focused on what

you’re doing. Now maybe it’s time to return to the text.

Lake Born (tso-kye)

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Guru Rinpoche is the consummate expression of the three embodiments of en-

lightenment -- the Three Kayas. At the relative level, Guru Rinpoche assumes count-

less forms wherever there is space. These wisdom forms have many names such as

the Eight Manifestations, the Five Thotrengtsel’s, etc. All these names are mere frag-

ments of his activity. Lake Born is one of the Eight Manifestations.

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Heart Essence (thuk-thik)

Thuk means the enlightened mind of all buddhas -- nondual wisdom and com-

passion. Thik means drop. As a phrase, these words mean that the wisdom mind of

all buddhas is combined into a single drop which is the enlightened mind of Guru Rin-

poche. Thik is also glossed as refined or distilled (dangma).

Is herein presented (shuk-so)

This indicates that the sadhana will expand on the subject referred to in the ti-

tle.

HOMAGE AND PRAISES

OM. The sublime and sovereign lord of an ocean of mandalas

kyil-khor gya-tso kyap-dak chhok

Is Thotrengtsel, the immortal holder of intrinsic awareness.

chi-may rig-dzin tho-treng-tsel

The preparation, the main body of practice, and the conclusion are the

stages that present

jor ngo jay kyi rim-pay ten

The practices for the phases of approaching and accomplishing.

gang day nyen ching drup-pay tsul

SAMAYA

Dudjom Rinpoche composed this verse to express his homage and purpose in

composing the text. I will explain this verse phrase by phrase, following the order of

the Tibetan words. The first two phrases pay homage to Guru Rinpoche.

Mandala – (kyil kor)

Mandala is defined as a center point (kyil) surrounded by a configuration (kor).

This does not imply that mandala is a material object or concrete entity. The central

point is the deity that symbolizes pure awareness (rigpa) and the surrounding config-

uration symbolizes the dynamic expressions that are the creativity of pure aware-

ness. Mandala is a portrayal of the nature of mind -- unmoving dharmakaya, and its

expressions -- unobstructed rupakaya.

Ocean (gyatso)

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The image of an ocean conveys vastness. Here it is the vastness of countless

mandalas.

Sublime and sovereign lord (kyap-dak-chok)

This honors Guru Rinpoche as sovereign (kyap dak) and sublime (chok).

Immortal holder of intrinsic awareness, Thotrengtsel (chi-may rig-dzin thod-

treng-tsel)

This establishes Guru Rinpoche’s identity as Thotrengtsel, the immortal (chi-

may) master of pure awareness (rig-dzin). Rigdzin is an accomplished tantric master

of which there are four types, immortality being one of these. Rigdzin is also used be-

cause Guru Rinpoche’s mandala is the mandala of pure awareness or rigpa. The epi-

thet immortal refers to Guru Rinpoche’s ultimate aspect -- indestructible pure aware-

ness beyond birth and death, arising and cessation, old age and deterioration.

Thotrengtsel, Skull-Garlanded Adept, characterizes Guru Rinpoche as a per-

fected adept, a faultless master of pure awareness endowed with all the appropriate

qualities. This name was bestowed by the dakinis to honor his mastery of the tantric

disciplines in the charnel grounds.

THE PURPOSE

Since Dudjom Rinpoche holds Guru Rinpoche in the greatest esteem, he states

that his purpose in writing this sadhana is to help us attain the same level as Guru

Rinpoche. He further states that his composition will present the methods or prac-

tices (tsul) we should follow in order to approach (nyen) and accomplish (drup) Guru

Rinpoche. Then he explains that the sadhana will be taught (ten) in three stages (rim-

pay): preparation (jor), main practice (ngo), and conclusion (jay).

Samaya

Placing the Sanskrit word samaya at the end of this verse seals Dudjom Rin-

poche’s homage and purpose. It also applies the seven vajra attributes (invulnerabil-

ity, indestructibility, authenticity, incorruptibility, stability, unobstructedness, and in-

vincibility) and the three vajras of wisdom body, speech, and mind. In addition, it

identifies the sadhana as belonging to the teachings of definitive meaning -- teach-

ings that convey the ultimate truth. The word samaya also indicates that this sad-

hana is terma.

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THE VIRTUOUS MAIN PRACTICE

The sadhana has three parts: the yoga of preparation and preliminary prac-

tices, the main body of practice, and the conclusion.

This sadhana does not include an extensive yoga of preparation. It does not

explain how to prepare the mandala and arrange the shrine, how to find a sacred lo-

cation and an appropriate place for practicing; what qualifications are required of a

practitioner; and what provisions are needed to accomplish the practice. This infor-

mation must be obtained from your personal teacher.

THE PRELIMINARY PRACTICES

There are six preliminary practices: refuge, bodhicitta, the ten branches of rit-

ual, issuing the command and establishing the wheel of protection, the descent of va-

jra blessings, and consecrating the offerings.

Refuge

Refuge is the gateway and foundation of all Buddhist paths. According to Ny-

ingma, each vehicle has its own style of refuge. I would like to explain this, but first I

want to talk about the common view that refuge is a kindergarten practice because it

is the beginning of the path. This is not the case. Refuge synthesizes everything, in-

cluding the consummate view of Atiyoga.

There are four styles of refuge. In the Basic vehicle, the sources of refuge are

the Three Jewels -- Buddha, Dharma, and Sangha. Buddha is the spiritual teacher who

displays the four kayas and the five pristine wisdoms; Dharma is the doctrine that

presents the path to buddhahood; and Sangha is the community that comprehends

the Dharma. In the extraordinary Secret Mantra vehicle, there are three variations on

refuge. The inner vehicle of Mahayoga refers to the refuge of the Three Roots – Guru,

Yidam, and Dakini. Guru is the root of blessings; Yidam is the root of accomplish-

ments; and Dakini is the root of enlightened activity. This refuge destroys attachment

to ordinary appearances and replaces it with the perception of the world and all be-

ings as a vast array of purity inseparable from emptiness. The secret vehicle of

Anuyoga refers to the refuge of the three aspects of the subtle body – Nadi, Prana,

and Bindu. Nadi refers to channels or pathways; Prana to inner energetic winds; and

9

Bindu to essence-drops. This refuge culminates in the realization of inseparable exal-

tation and emptiness. In the innermost secret vehicle of Atiyoga, the sources of

refuge are: the essential nature of being, its natural expression, and its powerful

compassion. It culminates in the realization of the world and all beings as inseparable

pure awareness and emptiness. This is the type of refuge we find in the Lake Born

Vajra sadhana. It is the ultimate and infallible refuge of the Clear Light essence

teachings. Since this is so special and profound, I will teach this refuge verse word by

word.

Homage (namo)

A Sanskrit word for homage and prostration, namo is placed at the beginning

of the refuge verse as a counter-balance to the foolish pride we have in being ordi-

nary. Namo weakens our habitual reference to samsara and reminds us to recognize

the enlightened nature.

In the primordial, indestructible fundamental nature,

do-mai nay-luk mi-shik-pa

This is the first source of refuge -- the essential nature of indestructible pro-

found emptiness. In the lower vehicles, since the sources of refuge are external,

there is some distance between the sources of refuge, the refugee, and the goal of

realization. In the exalted sublime view of Atiyoga, the source of refuge is one’s own

fundamental nature (nay-luk) that is timelessly present. To say it is primordial (do-

mai) means that it never arose and thus it is free of the extremes of delusion and lib-

eration. As to indestructible (mi-shikpa), it is one of the seven vajra-like attributes of

the essential nature. The other six are: invulnerability, authenticity, incorruptibility,

stability, unobstructedness, and invincibility.

The sphere of sheer lucidity, great basic space,

o-sal thig-le chen-po ying

This is the second source of refuge -- the natural expressions that arises from

emptiness. The natural expressions of the fundamental nature is sheer lucidity (osal)

that shines as an infinite array of kayas and pristine wisdoms. Since ordinary light is

all-pervasive, it is used as a symbol of the all-pervasive lucidity of the fundamental

nature. However unlike ordinary light, the all-pervasive lucidity of osal is not depen-

dent on external factors. All-pervasive means that osal brings everything together

10

into one single sphere (thigle) and therefore nullifies the need for reference points

such as center, boundary, size, and location. Although distinctions are perceived,

they abide in the single sphere of osal. Osal thigle, all-encompassing sheer lucidity,

refutes nihilism.

Great (chenpo) modifies ying, the basic space of reality. Great does not refer

to extent or importance, but carries the meaning of pervasiveness. The noncompos-

ite principle of basic space is all-pervasiveness synonymous with emptiness. Chenpo’i

ying, great basic space of reality, refutes eternalism.

The innate deity beyond transition and change

pho-gyur dral-wa nyuk-mai lhar

This is the third source of refuge -- the power of wisdom compassion which is

the indissoluble unity of profound emptiness and unhindered sheer luminosity. The

word deity (lhar) acknowledges our recognition of the indestructible fundamental na-

ture, the great basic space of sheer lucidity. Deity subsumes all aspects of the refuge

-- the essential nature, the natural expression, and the power of wisdom compassion.

Continually present or innate (nyuk-mai) means that deity is beyond transition and

change (pho-gyur dralwa) and beyond eternalism and nihilism. When we recite this

line, we are saying that we recognize our fundamental nature just as it is, with no

doubt about it. That is what makes us the wisdom deity.

In the state of natural being, I take refuge.

rang-bab ngang-nay kyab-su-chi

This teaches us how to take refuge (kyab-su-chi). Free of effort, we take refuge

within the continuum (ngang) of natural being (rang-bab). This is in contrast to the

mental effort that is part of other styles of refuge. The Atiyoga view is that knowledge

of our nature cannot be gained through striving and effort, or by modifying ourselves

in any way. Atiyoga practice is free of conceptual duality and conceptual nonduality.

It is effortless, beyond hope or fear -- without thinking that we are together with or

separate from the sources of refuge. The true Atiyoga refuge is just being present in

our natural being. That’s all. So then, who is taking refuge? Our deluded mind takes

refuge in the primordial wisdom of our enlightened nature. As soon as our deluded

mind connects with its own primordial wisdom, it is free in the expanse of pure

awareness.

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Bodhicitta

Just as refuge defines Buddhist thought and practice, bodhicitta, the spirit or

heart-mind of awakening, differentiates Hinayana and Mahayana. When I taught

about refuge, I listed the various views of refuge according to the different vehicles.

It’s the same for bodhicitta. The sutra Mahayana tradition teaches relative bodhicitta

-- the aspiration and practice of loving kindness and compassion in order to attain

awakening for the benefit of beings. It also teaches absolute bodhicitta -- emptiness.

The tantric Mahayana tradition speaks of bodhicitta variously but before I talk about

this, I would like to make some general comments.

There are many perspectives on bodhicitta. Relative bodhicitta says that all

beings are the intended recipients of bodhicitta, the practitioner arouses bodhicitta,

and bodhicitta liberates everything and all. It is relational. Ultimate bodhicitta, empti-

ness, says that there is no true subject/object relationship. According to these defini-

tions, relative and ultimate bodhicitta seem contradictory. For example, maybe we

are inclined to think that relative bodhicitta is an emotion and ultimate bodhicitta is

intellectual. This is not correct. Relative and ultimate bodhicitta are complementary

ways of looking at one truth. If we live with love and compassion, we will discover

how to live in great emptiness, and if we recognize emptiness, we will discover effort-

less compassion. This is because emptiness and compassion are inseparable.

Mahayana bodhicitta teaches us to include all events and all beings in our life.

Because it is so all-encompassing, it can liberate all realms of unenlightened exis-

tence. So if we base our meditation practice in bodhicitta, the results of our medita-

tion will be all-encompassing. If we don’t, no matter what profound teachings we re-

ceive, what deities we visualize, or what empowerments we receive, the result will

only be a more elaborate prison. To avoid this pitfall, I want to stress the importance

of always arousing genuine bodhicitta. In the final analysis, it is the one factor that

distinguishes samsara and nirvana. It’s as simple as that. Now I will return to the

text.

Practicing the innermost secret bodhicitta of Atiyoga as we do in the Lake Born

does not imply that Mahayana bodhicitta is inferior. Each vehicle has its own view

and yields its own benefits. The unexcelled Atiyoga view is appropriate for excep-

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tional students who have the capacity to transcend duality, essentially, the mental

habit of evaluating phenomena. The most important factor is that we practice

Dharma and not produce negativity. A vehicle’s suitability for students is determined

by their capacities. It is not that some vehicles are better than others. The ultimate

meaning of all vehicles is the same, but the capacities of students differ. Also, please

remember that as Dzogchen practitioners, we transcend duality. Therefore, we do

not reject anything. Being a Dzogchen practitioner is like having reached the summit

of a high mountain -- we see and understand everything around us.

HO! To unrealized beings, the forms created by the confusion of duality,

Ho ma-tok nyi-zin trul-pai zuk

Although non-existent, are apparent as the realms of beings.

me-zhin nang-wa dro-wai kham

The syllable Ho! means truly amazing and refers to the paradox about to be

stated in the next two lines. The paradox is this. The six types of beings in the three

planes of conditioned existence have not realized (ma-tok) the true nature of mind.

Therefore, although external appearances are not truly existent (me-zhin), they con-

ceive of them as if they were. In repeating this error over and over again, they create

a very compelling duality (nyi-dzin). Eventually they feel swamped in an ocean of

their own delusion (trulpai). This then crystallizes as the apparent perception

(nangwa) of forms (zuk), such as the six types of beings and the three realms of con-

ditioned existence (dro-wai kham).

With supreme self-cognizing intrinsic awareness, the taste of equalness,

rang-rik chen-por ro-nyam-pay

I arouse bodhicitta as the naturally free state that extends evenly.

rang-drol chyam-dal sem-kye-do

Liberation is the recognition of our fundamental nature and it is simultaneous

with the realization of kayas and wisdoms. Without recognition, delusion persists. The

Dzogchen view is that delusion and liberation are both extremes of dualistic concep-

tion, and in that respect, they are both delusion. Therefore, Dzogchen emphasizes

transcending dualism -- great emptiness, the essence of dharmakaya, free from delu-

sion and liberation. This is expressed in the phrase equal taste (ro-nyam-pay) within

which our fundamental nature is naturally free (rang-drol), an expanse of great

(chen-por) wisdom of self-originated awareness (rang-rik). The six realms and the

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three planes are of equal taste with kayas and pure lands, beyond hope and fear, ac-

ceptance and rejection. This is why this verse speaks of arousing bodhicitta (sem-

kye-do) as the naturally free state of the all-pervasive and even (chyam-dal) dhar-

madhatu, the sphere of totality.

The Ten Branches of Accumulation

The practice of the ten branches of accumulation brings together all known

methods for cultivating merit and wisdom. The ten branches are: inviting, requesting

to remain, offering prostrations, making offerings, confessing, rejoicing in virtue, re-

questing to turn the wheel of Dharma, requesting not to enter nirvana, dedicating the

merit, and the path of aspiration.

AH

The mantric syllable AH has both a long and a short form. This is the short

form that is the sound of non-arising or the sound of emptiness. When uttered, it es-

tablishes the sphere of ultimate truth in which everything is free of coming into be-

ing, remaining, and ending. This is the timeless and partless context for the practice

of the ten branches.

Pervasive, expansive lama of intrinsic awareness and emptiness, approach I

pray.

rik tong khyab dal lama shek

On a relative level, we invite the buddhas and bodhisattvas of the ten direc-

tions and three times to appear in the sky in front of us. On an ultimate level, we in-

voke the recognition of pure awareness.

In order to explain the practice of inviting, I need to explain the principle of ex-

ternal, internal, and secret lama. Appearance inseparable from emptiness is the ex-

ternal arising of the symbolic lama. Pure awareness inseparable from great empti-

ness is the internal arising of the ultimate lama. The external or outer lama repre-

sents all buddhas and is the skillful means that appears externally but remains insep-

arable from emptiness. The internal or inner lama is the body of profound teachings

transmitted by the outer lama to our continuum of being. The secret lama is our real-

ization of inseparable awareness-emptiness attained through actualizing the inner

lama’s teachings. This outer-inner-secret lama principle is the basis of the practice of

14

inviting. We request the buddhas and bodhisattvas (external lama) to manifest so

that they can function as symbols (inner lama) through which we can realize the se-

cret lama of inseparable awareness-emptiness.

In Lake Born, relatively, the lama is invited as the embodiment of all buddhas

and bodhisattvas, but ultimately the lama is recognized as all-pervading (kyab-del)

awareness-emptiness (rik-tong). The moment we say “approach (shek), I pray”, we

realize the secret, ultimate lama of awareness-emptiness. When we say these words,

we shouldn’t be distracted or thinking that maybe we did or didn’t realize the ulti-

mate lama. Although literally we say “approach, I pray”, this phrase is actually a dec-

laration of recognizing the Dzogchen view.

Remain present beyond transition and change.

pho gyur dral-wai den-la zhuk

The practice of requesting to remain strengthens the recognition of the

Dzogchen view. It refers to the unchanging aspect of the ultimate lama. We need this

practice because we usually feel that we recognize the ultimate lama at some times,

but not at others, or maybe we imagine that the ultimate lama was present in the

past, but not now, and so on. Requesting the ultimate lama to remain without chang-

ing deepens our understanding of the nature of the ultimate lama by reminding us

that it is not subject to fluctuation. The nature of the ultimate lama is evenness, free

of characteristics and conceptual elaborations.

I bow down within the display of equalness.

nyam-nyi rol-pai chak-gi-du

The first two practices, inviting and requesting to remain, present the view of

the ultimate lama as unchanging awareness-emptiness. The third branch is prostra-

tion. There are three levels of prostration. Outer prostration is devotional and is

based on our body, speech, and mind. It counteracts pride. Inner prostration is the

creation and completion phases of meditation and it results in the realization of in-

separable appearance-emptiness and inseparable exaltation-emptiness. Secret pros-

tration is the recognition of the essence of the Dzogchen view. This is most profound

because it is free of the three spheres of reference: the person offering prostration,

the prostration, and the one to whom the prostration is directed. Offering secret pros-

tration results in the realization of inseparable awareness-emptiness.

15

Secret ultimate prostration is often called encountering the view. We prostrate

(chak-gi-du) to the ultimate lama within the display of the nature of evenness (nyam-

nyi rol-pai). This last phrase means that our prostration does not have any considera-

tion of inferiority and superiority. For example, on page 15, the text says ati-pu-ho as

we prostrate to the deity, and then pra-tit-tsa-ho as the deity prostrates to us. Here

we are speaking of the equalness of existence and quiescence, appearance and

emptiness, and oneself and others. Same-in-nature means nonduality. Everything is

the nature of nonduality including the innermost secret prostration that is of one

taste with the great expanse of the ultimate lama.

The word rolpa is also glossed as enjoyment. This is the enjoyment that arises

in the sphere of the ultimate lama in which there are no distinctions.

I present the offering of the world of all possible appearances emergent as

the ground of being.

nang-si zhir-zheng cho-pa-bul

The general offerings are categorized according to outer, inner, and secret as-

pects. Outer general offerings are antidotes to attachment and avarice. They consist

of the cosmos of a billion universes; all beings (human, non-human, devas, and na-

gas); all forms of wealth; the eight auspicious symbols; the seven attributes of roy-

alty; vajra goddesses; celestial happiness; human pleasures; and so forth. With the

intention of pleasing the enlightened mind of all buddhas and bodhisattvas in the ten

directions visualized in the sky above us, everything within samsara and nirvana is

offered.

General inner offerings consist of the physical body, life span, wealth, and the

roots of virtue we have cultivated in all lifetimes. General secret offering refers to the

array of the pure realms of the Three Kayas.

The extraordinary offerings of Secret Mantra are divided into outer, inner, se-

cret, and innermost secret. Outer offerings are the sensory experiences of the five

sense faculties. This is the same as in the sutra tradition, but in tantra, they are of-

fered without separating the perceiving sense faculties from the perceived objects.

Like sutra, they purify greed, attachment, and clinging to sensory experience. Inner

16

offerings are men, rak, and torma; secret offerings are union and liberation (jor drol);

and innermost secret offering is the true nature or dharmata.

This line specifically addresses the innermost secret offering beyond subject,

action, and recipient. The world of all possible appearances subsumes all phenome-

nal existents -- all realms and all beings. The ground of being is the basis of both

samsara and nirvana. When the ground manifests as appearances (zhi-nang) and is

not realized, appearances become the outer vessel and inner contents (the universe

and all beings). But in this line, we offer (chopa-bul) the world of all possible appear-

ances (nang-si) emergent as the ground of being (zhir-zheng). This means that we

are offering ground-appearances that are immediately or directly liberated in their

own ground. This unsurpassable offering is free of conceptual elaboration and the

three spheres of reference. It’s timeless transcends samsara and nirvana arise, cause

and result, liberated buddhas and deluded sentient beings.

I acknowledge and confess not knowing my essential nature.

rang-ngo ma-shey thol-lo-shak

Confession is the antidote to aversion and conceptual obscuration. Its relative

aspect has three points of reference: sins that are confessed, the act of confession,

and the result of confession. Negative actions that are confessed include the ten non-

virtuous actions, the five actions of immediate retribution, and infractions and impair-

ments of the vows of outer Hinayana, inner Mahayana, and secret Vajrayana. The act

of confessing is the practice of the four powers, and the result of confessing is libera-

tion.

The Lake Born presents the practice of confession according to the view of

Dzogchen beyond the three points of reference. In this view, not recognizing our own

nature is the root of delusion. This is universally true for all beings in all realms and

at all times. Because non-recognition is a “root”, it has offshoots -- subtle and gross

forms of delusion. Confession dispels delusion because it recognizes delusion and in

that act, ends delusion. Therefore, the text says that we confess (thol-lo-shak) non-

recognition (ma-shey) of our true nature (rang-ngo).

Just as Dzogchen confession occurs in the nondual expanse of confessor and

confession, Dzogchen samaya (dam-tshig) is nondual, without separation between

the holder of samaya and the samaya. Whenever we recognize our fundamental na-

17

ture, all Dzogchen samaya are perfectly and completely upheld. There are four spe-

cial samaya of the innermost Dzogchen: non-existence, oneness, all-pervasiveness,

and natural manifestation. Non-existence means that Dzogchen samaya are beyond

the conventional action of keeping or guarding. Since there are no causes, condi-

tions, and interdependent arising in the fundamental nature, the only samaya is the

realization of pure awareness. There is no samaya as such to be guarded. Oneness

means that the ground, path, and result of the samsara and nirvana are not sepa-

rate, but perfect and complete in a single sphere. All-pervasiveness refers to the all-

encompassing nature of the liberated state -- freedom from dualistic subject and ob-

ject. Natural manifestation means that the kayas and qualities of primordial wisdom

are atemporally, effortlessly, and perfectly self-manifest.

Now is probably a good time to talk about the dangers that can arise from mis-

construing the view of Dzogchen. Although there’s no basic difference between East

and West, it is true that the entire Buddhist doctrine is not yet firmly established in

the West. Therefore, it’s easier for things to go wrong in the West. I’m not judging

Westerners as individuals, but I want to tell you about some of my experiences

teaching Dzogchen in the West. Some people have told me that they have realized

the profound Dzogchen and are Dzogchen yogis. They also say that they don’t need

to do the relative practices that purify defilements and accumulate merit and wis-

dom. It seems to me that they have developed a wrong view about the common vehi-

cle and the unsurpassable Secret Mantra. They also ask me: “If I follow Dzogchen, I

don’t need to do anything else. Isn’t that true?” Then having said this, they ask if

they must keep their tantric samaya since now they have Dzogchen samaya that

cannot be guarded. In fact, they are asking the same question someone once asked

to Saraha: “If I am in the condition of pure awareness, is it okay to commit negative

actions?” Saraha answered: “If you are in the condition of pure awareness, how could

you commit a negative action?” Please understand clearly that holding the Dzogchen

view goes hand in hand with keeping a high ethical standard. If you have Dzogchen

view and a low standard of conduct, this is a negative path. View and conduct must

both be of excellent caliber. Always remember the words of Guru Rinpoche: “My view

is as vast as the sky but my actions are as refined as a grain of flour.” Since we are

his followers, we must heed his advice to cultivate an expansive view while at the

same time upholding a strong sense of ethics.

I rejoice without ordinary coming together and separation.

du-dral me-pa jey-yi-rang

18

The practice of rejoicing in the virtuous activity of others is an antidote to

anger and jealousy because it helps to overcome our sense of impoverishment. The

general practice is to cultivate a profound joy in the virtue of the activities of bud-

dhas and bodhisattvas as well as in the virtues of sentient beings which are such

thing as glory, wealth, enjoyment, and virtue itself. When we rejoice in these virtues,

our own virtue is pooled with others’ virtue and becomes more powerful. Without re-

joicing, we are susceptible to fits of jealousy that create the karma for re-birth in the

realm of the jealous gods. The metaphor that explains this is that the virtue of others

is like a vast ocean and rejoicing in their virtue is like adding a drop of water to the

ocean -- the two become indivisible. Whenever we practice rejoicing, we need not

doubt that this kind of merging is actually occurring.

The practice of rejoicing in virtue applies to the virtue of defiled merit and the

virtue of undefiled wisdom. Defiled merit pertains to relative truth and is accumu-

lated through our body, speech, and mind. As a composite, tangible deed, it arises

and eventually fades. Even virtue that is accumulated through the mind is defiled be-

cause it is not wisdom but conceptual thought. The virtue of undefiled wisdom is ulti-

mate truth. It is beyond mind, immaterial, and free of the forces of coming together

and separating.

The Lake Born text describes the ultimate way of rejoicing. In the expanse of

the view of Dzogchen, we recognize the nature of pure awareness for which there are

no causes and conditions, no substance, no virtue, defiled or undefiled. That is why

this line speaks of rejoicing (jey-yi-rang) without ordinary coming together and sepa-

ration (du dral mepa).

I beseech you to turn the Wheel of Dharma, the nanda of sound and empti-

ness.

drak tong nan-day cho-khor-kor

The practice of beseeching the buddhas to turn the wheel of Dharma is the an-

tidote to confusion and ignorance. According to relative truth, the practice consists of

entreating the buddhas and bodhisattvas to manifest as rupakaya and turn the wheel

of Dharma in order to liberate sentient beings. We imagine that we are in the pres-

ence of all buddhas and bodhisattvas. Then we emanate hundreds and thousands of

replicas of our physical body. We imagine each one holding a thousand-spoked

19

golden wheel and beseeching the buddhas and bodhisattvas to continually turn the

wheel of Dharma.

Lord Buddha said: “In truth I was not born in Lumbini. I did not attain enlight-

enment at Bodhgaya. I did not teach at Varanasi or pass into nirvana at Srinigar.”

This is meant to indicate that the true speech of the buddhas is not the sounds,

words, and meanings of the Dharma that we hear at the ordinary level. It is unity of

sound and emptiness, never verbalized, never arising, remaining, or ceasing.

Sound is of the nature of sambhogakaya. When the words and speech of ordi-

nary beings are exhausted in the sphere of undefiled wisdom, what remains is insep-

arable sound and emptiness -- inexpressible sambhogakaya inseparable from nir-

manakaya and dharmakaya. Nanda means emptiness and it indicates that the

speech of all buddhas is inseparable from the Three Kayas. Within nanda, sound and

emptiness “turn” for the benefit of beings. This is the ultimate meaning of the prac-

tice of requesting to turn the wheel of Dharma (cho-khor-kor), the nanda of sound

and emptiness (drak tong).

[I request] you remain in spontaneous presence.

lhun gyi drup-par zhuk-sol-deb

According to the Basic vehicle, the practice of asking the buddhas not to pass

into nirvana is an antidote to a short life span which is itself the result of having

taken life previously. The principle on which this practice is based is the example of

the ring and the hook -- the spiritual merit of beings is a ring and the compassion of

buddhas is a hook. This portrays the relationship between sentient beings and bud-

dhas. To do this practice, again we emanate countless replicas of our physical body

and imagine that stand in before all the buddhas and bodhisattvas. They entreat

them not to remain statically in nirvana but to compassionately serve as the field of

merit and wisdom until samsara is emptied. Sometimes this is called “ten shuk” –

“remaining firmly”. Because it ensures that beings will always receive the guidance

of buddhas and bodhisattvas for aeons of time, it creates inconceivable benefits.

The Lake Born text is describing the ultimate aspect of this practice. It ac-

knowledges the essence of all buddhas as an infinity of kayas and primordial wis-

doms. Without departing from the array of purity, their awakened qualities are per-

fect and complete in the vast expanse of pure awareness and are expressed impar-

20

tially without reference to the three spheres (buddhas, beneficial activity, sentient

beings). Since buddhas and bodhisattvas never depart from pure awareness in order

to benefit beings, the text says that they always remain (zhuk) in spontaneous pres-

ence (lhun-gyi-drup-par), the sheer luminosity of pure awareness.

I dedicate my accumulated virtues in the space of original purity.

ge-tsok ka-dak ying su ngo

The practice of dedicating merit is an antidote to selfishness because it gath-

ers our positive merit and virtue and gives it without attachment to others. There are

three ways of doing this practice: our merit can be dedicated to all beings; it can be

dedicated according to the example of sublime beings; or it can be dedicated in the

sphere of original purity. The first two methods are relative and the third is ultimate.

It is not correct to dedicate merit to oneself or to a particular person or per-

sons. Actually, it’s not correct to dedicate merit to anything less than all beings co-

extensive with space. There are two main reasons why we dedicate merit to all be-

ings. The first is that all beings are in dire need of great amounts of merit in order to

attain enlightenment. The second is that dedicating merit ensures that it will never

be lost or destroyed from the moment it is created until buddhahood is attained. This

is very important in light of the fact that just one moment of anger destroys oceans

of carefully accumulated merit. However, if the merit is dedicated to all beings, it

has been shared and can never be destroyed.

The practice of dedicating merit according to the example of sublime beings,

means to dedicate the merit while reciting a prayer such as:

Emulating the heroic Manjushri,

Samantabhadra, and all those with knowledge,

I too make a perfect dedication

Of all actions that are positive.

The Lake Born text presents the ultimate method of dedicating merit. The

space of original purity (ka-dak ying) is free of the three spheres of reference: a per-

son dedicating merit, the merit that is dedicated, and the goal towards which it is di-

rected. By presenting the ultimate method of dedicating merit, I am not saying that

the relative way is inferior. The relative dedication of merit is directed towards all be-

21

ings who fill the infinity of space. It is based on bodhicitta. The infinity of space in

which all beings abide is the same as the space of original purity referred to in the ul-

timate method of dedicating merit. The wordings are different -- space and original

purity -- but they are referring to the same idea because of the interdependence of

form and emptiness, relative and ultimate.

May I awaken to the Youthful Vase Body.

zhon-nu-bum-kur jyang-chhub-shok

Prayers of aspiration ensure that the ultimate fruition of buddhahood will be at-

tained. In fact without such prayers, buddhahood can never be attained. Buddhahood

(jyang-chhub-shok) is glossed as the purification (jyang) of afflicted states and igno-

rance simultaneous with the emergence of all-encompassing (a-ub-chub) kayas and

primordial wisdoms.

The expression “youthful vase body” is a Dzogchen term for buddhahood.

Youthful (zhon-nu) means that enlightenment is unstained by relative characteristics,

such as arising and cessation, transition and change. Youthful refers to the unchang-

ing essence of primordial wisdom. Vase (bum) refers to the inherent potential or in-

dwelling radiance of primordial wisdom that functions as the emanational basis for

the phenomenal body (kur) of samsara and nirvana.

Issuing the Command and Establishing the Wheel of Protection

In order to practice any sadhana effectively, we must understand what is

meant by the eighty thousand kinds of negative forces. This is not an easy subject for

Westerners, but it was popular in Tibet and now we have brought it to America!

Whenever I mention “demons”, people look surprise and seem doubtful. They imme-

diately think: “Do demons and spirits really exist? How can there be 80,000 kinds?”

Now for a Tibetan person with a background in Vajrayana, it is easy to relate to spir-

its and demons. But in the West, people have to stop and think about it for a while.

The point is this -- this kind of constant doubting and thinking is itself the demon of

the West! While Westerners are busy thinking, they are not doing the practices that

will dispel their demon of conceptuality. How will they ever go beyond thinking? An-

other common Western demon I want to mention while I’m at it is doubt about the in-

conceivable qualities and beneficial activities of the buddhas.

22

The next point to address is how negative forces manifest according to the two

levels of truth. If practitioners meditate with the idea that demonic forces do not ex-

ist, they are holding a nihilistic view. Worse than that, this nihilistic view prevents

them from doing the practices that eliminate the negative forces of nihilism. How can

they ever attain ultimate realization? Simply denying the existence of demons does

not eradicate them, therefore, we must examine closely whether or not enemies and

demons exist.

Ask yourself: “Do I exist?” If you answered “Yes”, then enemies and demons

do exist because that “I" is the king of all demons. We don’t have to look any further

for the eighty thousand kinds of demons. The king of demons, clinging to a self-iden-

tity, is right there! As to the eighty thousand kinds, this refers to all the emotional

and confused ways we have of clinging to a self-identity. And come to think of it, any

discursive thought or confusing emotion is a demon, so actually there are far more

than 80,000 types of obstructors and 21,000 kinds of demons! Why is belief in a self-

identity demonic? It’s because it supports the erroneous belief that the phenomenal

world is external. This in turn eliminates the possibility of liberation which is only

found within oneself. Maybe the English phrase “enemies and demons” is not the

best way to convey the Tibetan meaning, but I think that it works once it has been

properly explained.

Do you know the story of Vajrakilaya and Rudra? Vajrakilaya, the king of wrath,

symbolizes wisdom -- no self-identity. Rudra, the embodiment of enemies and

demons, symbolizes clinging to self-identity. Once upon a time they battled each

other. One after the other, their bodies became bigger and bigger and bigger. Finally,

Vajrakilaya severed Rudra’s body into eight parts -- the four limbs, the head, and so

forth. They symbolized the eight forms of consciousness. Then he threw them up into

the sky and they fell down into our universe. The places where they fell are known as

the eight sacred places.

HRI I am the primordial King of Wrath;

The world of all possible appearances arises in a wrathful form.

O hosts of hindrances, believers in a self-identity, listen!

Accept the self-occurring adorned torma of ransom

And be gone into the basic space of non-arising!

OM SHRI VAJRA KRODHA HUNG HUNG HUNG DHARMADHATU RAKYA AH

23

This verse is based on the story of Vajrakilaya and Rudra that I just told. Its

purpose is to expel the negative forces (don) and the hindrances of duality (gek) and

it also establishes the wheel of protection. The primary demons are wrong view, the

rudra of self-identity (duality habit). The secondary demons are the other forms of

delusion within conditioned existence. Since Lake Born is a Guru Rinpoche sadhana

and Guru Rinpoche belongs to the Lotus Family, we now visualize ourselves as Haya-

griva, the wrathful deity of the Lotus Family. Then we consecrate an obstacle torma

(gek-tor) through the power of mantra, mudra, and samadhi. The torma assumes the

immeasurable qualities of primordial wisdom and has power over the three poisons.

At the end of the verse, we cast out the obstacle torma and command the negative

forces to leave. Relatively we say: “Be gone into the basic space of non-arising!” But

ultimately, identifying ourselves as the wrathful Hayagriva, we destroy our confused

emotions and discursive thoughts that are the forces of karma.

HRI I am the primordial King of Wrath.

hri nga ni ye-nay thro-wo gyal

The ultimate practice is to recognize our nature as the wrathful Hayagriva, the

clear light of wisdom. Relatively we meditate as follows:

1. We arise as Hayagriva.

2. The three syllables RAM, YAM, KHAM emanate from our heart center; we establish

the continuum of shunyata and purify all forms of clinging to duality.

3. We consecrate the torma.

4. The dynamic expression of Hayagriva arises -- the universe arises in a wrathful

form.

5. We command all demons to leave immediately and to stay away until we have at-

tained final realization.

6. We expel them into the realm of dharmadhatu, the basic space of phenomena.

HRI is a mantric syllable that engenders the immutable life force or heart

essence of Hayagriva. The moment we say HRI, we arise as Hayagriva, the King of

Wrath (thro-wo gyal). Let me clear up a common misconception about wrath or tro-

wo in Tibetan. It means wisdom of egolessness. It is not the same as ordinary anger

which is she-dang in Tibetan. Anger is an aggressive energy projected from one per-

son to another with malicious intent. Wrath is the clear light of wisdom completely

devoid of ignorance and dualism.

24

This practice destroys clinging to the concept of a self–entity by creating the

“vajra pride” of identifying with the wisdom deity. Without this practice, we run the

danger of clinging to ourselves as ordinary beings despite our meditation. We should

know that viewing ourselves as ordinary is exactly that – just a view or concept. Of

more serious consequence is the pride we feel in this concept and how we embellish

it with other concepts, such as my family, my possessions, and my reputation. When

we do this practice, as soon as we view ourselves as the primordial Hayagriva, free of

defilements and endowed with wisdom and inconceivable expressions, our false con-

cepts and stupid pride are immediately destroyed in the basic space of nonduality.

The world of all possible appearances arises in a wrathful form.

nang-si bar-wai chhyak-gyar shar

This destroys clinging to the conceptual identity of other. Since we have recog-

nized ourselves as Hayagriva, the dynamic expression of Hayagriva now arises, or as

the text says, “the world of all possible appearances arises in a wrathful form.” The

word bar literally means blazing, but it is also an epithet for Hayagriva’s wrathful en-

ergy that destroys all demons. The word chhyak-gyar means mudra in the sense of

form. The entire line means that duality is dissolved; all beings and all phenomena of

the three levels of existence (nang-si) assume (shar) the wrathful form of Hayagriva.

O hosts of hindrances, believers in a self-identity, listen!

nyon-chik dak-tai gek-kyi-tsok

As Hayagriva, we demand that the negative and demonic forces (gek-kyi-tsok)

listen (nyon-chik) to our command and leave. We visualize countless wrathful emana-

tions issuing forth from ourselves, commanding and destroying all obstructors. Fi-

nally, these emanations dissolve back into us and we then establish the protection

sphere.

There are four types of philosophical views: the views of unrealized beings;

wrong views; partial views; and the completely pure view of ultimate truth. The views

of unrealized beings are various ways of believing in the self-identity of the self and

the self-identity of other. Only the thoroughly pure view can destroy this type of view.

Kuntuzangpo symbolizes the completely pure view -- freedom from belief in false

identities. Sentient beings symbolize delusion and the belief in false identities. They

25

are their own worst enemy. Although there are no demons other than their own be-

liefs, they continually wander in samsara. What wanders? Just their erroneous beliefs!

Accept the self-occurring adorned torma of ransom

rang-jung gyen-gyi lu-tor long

The ransom-torma (lu-tor) with self-arisen adornments (rang-jung gyen-gyi) is

the expression or radiance of Hayagriva’s pristine awareness.

And be gone into the basic space of non-arising!

kye-wa-me-pai ying-su deng

When we offer the obstacle torma, we are not bribing someone to go away. We

are practicing non-arising natural liberation. If we ask where demons come from,

where they remain, and to where they vanish, we will not find any satisfying answers.

This forces us to conclude that there must be no demons and therefore no place

where demons can be liberated. This “no place” we have indirectly identified is the

basic space of non-arising (kye-wa-me-pai ying-su). Thus, the text says, “Be gone

(deng) into the basic space of non-arising.”

The boundary of supreme primordial protection is established.

ye-sung chen-por tsham-chay-do

In many sadhanas, there is a relative protection boundary made of vajras and

so on, but in this practice, the protection boundary is the state of dharmadhatu, the

sphere of all phenomena. When we arise as Hayagriva and the phenomenal world

arises as wrathful energy, this is not limited to just that moment in the sense that

one instant we are ordinary and the next we are Hayagriva. We are not changing into

Hayagriva. If we think of ourselves as demons, that's our perception. The truth is that

there is no ignorance in wisdom, only Clear Light. There is no harm, obstacles, and

obstructors, only the basic nature of phenomena, the dharmadhatu. This is the time-

less, primordial (ye-sung) protection boundary (tsham-chay-do) of great (chen-por)

emptiness.

OM -- invokes the three kayas

SHRI -- glorious

VAJRA KRODHA -- Hayagriva

26

HUNG HUNG HUNG -- the self-occurring sound of primordial wisdom that liberates

confusion

DHARMADHATU RAKYA AH -- establishes dharmadhatu as the ultimate protection

sphere

27

The Descent of Vajra Blessings

The descent of vajra blessings shifts us from an impure mode of perception to

a pure mode. Impure refers to perceiving the three realms of conditioned existence

filled with beings that create karma with their body, speech, and mind through the

power of ignorance. In this practice, the impure mode “is blessed” into its own pure

mode. The key to this shift is our personal devotion and deep yearning to shift. There

really isn't anything outside ourselves that bestows a blessing. This just depends on

us. Although it is true that buddhas and conditioned beings are inter-related like par-

ents and children, and that buddhas have vowed to help sentient beings, still, beings

must first desire help and be receptive to it.

The Descent of Blessings is practiced by imagining that rays of light emanate

from our heart center and strike the heart center of all buddhas and their heirs in the

ten directions and three times. The light we emanate is specifically directed towards

the pureland of Guru Rinpoche where we visualize him seated in his palace and sur-

rounded by retinues. The light invokes the wisdom of Guru Rinpoche and all buddhas.

Countless emanations of Guru Rinpoche’s wisdom body now appear in the form of

Guru Rinpoche. Countless emanations of his wisdom speech appear as mantric sylla-

bles and countless manifestations of his wisdom mind appear as symbolic emblems.

All these emanations gather together in the sky above us and send us their light that

dissolves into us. We are blessed by their light and we assume the three vajras of

wisdom body, speech, and mind. Our place of residence or practice is now a celestial

mansion, the universe as the pure realm of Lotus Light. All beings are dakas and

dakinis and the offerings and accomplishment-substances on the shrine are wisdom

nectar.

While reciting this verse, we play ritual music and send up clouds of incense

smoke. This special tantric ritual for invoking blessings is based on the teachings of

Guru Rinpoche who promised to appear before anyone who invoked him with sacred

music and incense. When the music is over, then we recite the mantra. Although it

may seem that there are many aspects going on at the same time in this practice --

visualization, recitation, incense, music and so forth, the main point is to be receptive

and to generate faith and devotion. Above all, we should feel a strong connection to

Guru Rinpoche and all buddhas. If we don’t have such a feeling, how can they work

with us? They themselves do not give or withhold blessings. They have no intention

one way or the other. Whether we receive blessings or not is entirely up to us. Reach-

28

ing out to the buddhas is called devotion. Faith and devotion are like wisdom eyes

that see the qualities of enlightenment. Without faith and devotion, the seed of

Dharma cannot bear fruit, just as a seed burned in a fire cannot sprout. Not having

faith and devotion is said to be like sitting in a cave that faces north – the sunlight

can never enter. In short, faith and devotion is the relative level of the Descent of

Blessings. It means to have a positive feeling about Dharma and a happy feeling

when we are involved with it. It is very basic. All of you already have this kind of de-

votion. If you didn’t, you wouldn't be here. Just being here means that you decided

that to do this retreat because at some level you felt it would be helpful and make

you happier. This is the faith and devotion I am talking about.

Relatively speaking, the Descent of Blessings is based on the power of imag-

ing. Everything is based on that when you get down to it. In Mahayoga we openly

state that whatever we imagine is reality. Ultimately, the Descent of Blessings is the

realization that ordinary concepts are wrong. For example, most of the time, we prob-

ably think that we are sentient beings and not buddhas. The vajra blessing here is to

realize that this is not the case.

HUNG From the glorious mountain of self-manifest purity,

In the blazing pure realm of supreme bliss,

O Immortal self-arisen Lotus-face,

And hosts of oceans of the Three Roots –

Arouse your enlightened intent from non-apparent basic space.

In this superb place of the sublime secret,

Bestow the supreme empowerment which sends down vajra blessings.

Dispel discordant hindrances and obstacles;

Show wondrous signs and indications;

Bring about the fruition of practice!

OM AH HUNG VAJRA GURU PEMA DEWA DAKINI JNANA ABESHYAYA AH AH

HUNG is the life force or essence mantric syllable of all buddhas. Beginning

this verse with HUNG is like calling all buddhas on the telephone and saying, “Hello.”

Actually, it's more like calling yourself and saying hello to the vast expanse of wis-

dom.

In the Tibetan script, HUNG has five components that represent the five as-

pects of primordial wisdom. The circle at the top represents the primordial wisdom of

29

the sphere of reality. The crescent moon represents mirror-like primordial wisdom.

The consonant HA represents the primordial wisdom of equality. The vowel AH under

the consonant represents the discerning primordial wisdom, and the vowel U at the

very bottom represents the primordial wisdom of natural manifestation.

From the glorious mountain of self-manifest purity,

rang-nang dak-pa pal-gyi-ri

This means that we are invoking a pure reality with heartfelt devotion. All real-

ity is self-manifest or naturally occurring and can be understood impurely or purely.

The impure mode is the perception of the six realms of beings ranging from the hell-

beings, hungry ghosts, animals, all the way to humans, demi-gods, and gods. The

main characteristic of impure perception is clinging to a subject that perceives and

grasps to an object that is perceived. The purpose of deity meditation is to change

this impure habit into the habit of pure perception in which self-manifest reality is

recognized. Then it is called pureland. Thus the text refers to self-manifest (rang-

nang) purity (dak-pa), the glorious mountain (pal-gyi-ri).

In the blazing pure realm of supreme bliss,

de-chhen bar-wai zhing-kham nay

The glorious mountain is a blazing (barwai) pure realm (zhing-kham) of

supreme exaltation (de-chhen). Impure perception is filled with suffering, but pure

perception is permanent and unchanging supreme bliss. A wheel often symbolizes

bliss because it is beginningless and endless. The image of blazing describes

supreme bliss as a mass of light that radiates all-pervasively.

Immortal self-arisen Lotus-face,

chhi-me rang-jung pe-mai zhal

This is Guru Rinpoche’s name. It does not only refer to his face per se but to

his presence in our universe. Immortal (chhi-me) is synonymous with dharmakaya;

Self-Arisen (rang-jung) with sambhogakaya; and Lotus-Face (pe-mai zhal) with nir-

manakaya. Conventionally, Guru Rinpoche is immortal because he was not really

born at all. He appeared miraculously from a lotus. On an ultimate level, immortality

refers to Guru Rinpoche’s enlightened mind that is immutable and free from birth,

aging, sickness, and death. Self-Arisen means that Guru Rinpoche is luminosity that

30

is not caused by dharmakaya, but arises of its own accord inseparable from dhar-

makaya. Lotus-Face is an honorific form of expression that acknowledges the palpa-

ble presence of Guru Rinpoche’s nirmanakaya form which is very much needed since

sentient beings cannot see buddhas as such.

And hosts of oceans of the Three Roots –

tsa-sum gya-tso tsog-dang-chay

As I said before, the Three Roots (tsa-sum) are lama, the source of blessings,

yidam, the source of accomplishments, and dakini, the source of enlightened activi-

ties. Ocean (gyatso) describes the vastness of the Three Roots – not just one lama,

one yidam, and one dakini, but oceans of them. The word hosts (tsog-dang-chay)

also has the same function. At a relative level, Guru Rinpoche is the principle deity

and he is surrounded by a retinue, but ultimately, Guru Rinpoche is self-occurring pri-

mordial awareness replete with dynamic creativity -- fundamentally our own nature.

Arouse your enlightened intent from non-apparent basic space.

mi-ngon ying-nay gong-pa kyo

This refers to dharmakaya and rupakaya. Dharmakaya is non-apparent basic

space (mi-ngon ying), the ultimate sphere endowed with potential but having no

characteristics in and of itself. Rupakaya is enlightened intent (gong-pa) or enlight-

ened mind that benefits sentient beings. Rupakaya is very important, because dhar-

makaya has no attributes with which to communicate with sentient beings. When we

say these words, we are invoking unmanifest dharmakaya to show itself as manifest

rupakaya of nondual compassion. We use the word arouse (kyo) which literally

means to move, in the sense of asking the dharmakaya to move or show itself to us!

Kyo also has a sense of “raise up” in the sense of invoking the rupakaya to arise from

dharmakaya.

In this superb place of the sublime secret,

may-jung sang-wai-nay-chok-dir

Superb or wondrous (may-jung) means that we are endowed with the five as-

pects of purity: the excellence of environment, time, teaching, teacher, and retinue.

These five aspects of purity constitute the sublime secret abode (sang-wai-nay-chok-

dir). Secret refers to the hidden or not commonly understood aspects of the five as-

31

pects of purity. For example, in terms of the purity of the environment, the five natu-

ral elements -- space, earth, water, fire, and wind -- are the five secret dakinis: Yingyi

Wangchukma, Sangye Chenma, Mamak, Go Karmo, and Damsig Drolma respectively.

Bestow the supreme empowerment which sends down vajra blessings.

dor-je jyin-phob wang-chhen kur

Blessing (jyin-phob) literally means “wave of splendor”. It refers to the realiza-

tion of the five aspects of the sublime secret -- the shift from impure to pure percep-

tion in which our ordinary body, speech, and mind become the three vajras.

Vajra (dor-je) means unchanging. In contrast to material reality in which the

natural elements and our physical bodies are always changing, pure reality does not

fluctuate. For example, through realizing vajra blessings, our impermanent physical

body is transformed into the indestructible rainbow-like body.

Empowerment (wang) is explained by saying that we are presently controlled

by our compulsive tendencies and are not living independently. Empowerment con-

fers authority. It opens the gateway of pure perception. For example, the five pyscho-

somatic constituents are empowered as the five masculine buddhas and karma is no

longer created. Ultimately, the ground of being manifest as appearances is empow-

ered or understood to be the expression of primordially self-originated awareness. In

this way, empowerment is very effective in bringing about the realization of primor-

dial wisdom.

Dispel discordant hindrances and obstacles;

mi-thun-gek dang bar-chay sol

In the section, Issuing the Command, I spoke about hindrances and obstructors

(mi-thun-gek). Now I will say something about obstacles (bar-chay). There are three

types: outer obstacles related to the five elements; inner obstacles related to the

body; and secret obstacles related to the mind, such as confused emotionality, wrong

views, and doubt. Since obstacles might interfere with the effectiveness of the de-

scent of blessings, we now ask that they be dispelled (sol).

Show wondrous signs and indications;

ngo-tsar-tak dang tshen-ma ton

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There are some general indications (tak) that occur when we receive vajra

blessings. For example, we may just feel good so to speak or feel mentally stable,

and so forth. There are also specific outer and inner signs (tshen-ma) such as having

auspicious dreams which is an outer sign. There is no criteria for what constitutes an

auspicious dream, but some examples are: reaching a mountaintop, flying in the sky,

ferrying people across a river, and finding crystals, mirrors, and treasures. Inner signs

include having greater faith and devotion, deeper renunciation, acting compassion-

ately, and praying for all sentient beings.

Bring about the fruition of practice!

drub-pai dray-bu chhiy par dzo

This formulates our aspiration to attain both the ordinary and sublime results

of practice. The ordinary results are the four enlightened activities and the eight ac-

complishments. The sublime result is the Three Kayas. When we attain these results,

we also attain what is called the two benefits -- the benefit for oneself and the benefit

for others.

OM AH HUNG OM AH HUNG JNANA ABESHYAYA AH AH

OM AH HUNG -- awakened body, speech, and mind

OM AH HUNG -- the Three Roots

JNANA -- pristine awareness

ABESHYAYA -- please send forth

AH AH -- two repetitions of the mantric syllable of non-arising effects the descent of

blessings

Consecrating the Offerings

HO! Through the magical sky-treasury of meditative absorption,

ting-dzin nam-kha dzo-kyi thrul

The outer, inner, and secret offering-clouds

chyi nang sang-wai chho-trin ni

We emanate (thrul) these offerings through the power of one-pointed concen-

tration (ting-dzin) and we do not think of them in a material way, for example, as

33

they appear on the shrine. This is because material offerings deteriorate whereas of-

ferings emanated from the sky-treasury of mind (ting-dzin) are stainless and inex-

haustible.

These are the eight outer (chyi) offerings that are pleasing to the five senses:

1. Drinking water (argham) is an offering for the mouth; it contains the three

white substances and the three sweet substances.

2. Foot-washing water (padyam) is an offering for the body.

3. Flowers (pushpe) are an offering for the eyes. They include flowers that grow

in soil or water.

4. Fragrance (dhupe) is an offering for the nose. This includes existing and man-

made fragrances.

5. Light (aloke) is an offering for the mind. This includes sunlight, moonlight,

jewel-light and also the light of pristine awareness.

6. Perfume (ghende) is an offering for the body.

7. Food (newidhe) is an offering for the tongue. This contains a hundred tastes

and a thousand powers.

8. Music (shabdha) is an offering for the ears; it refers particularly to sacred or rit-

ual music. By the way, music is not represented by a water-offering bowl on

the shrine (hence there are only seven water offering bowls) because it is the

actual sadhana music of bell and damaru and so forth.

To present these eight outer offerings, we visualize countless goddesses ema-

nating from our heart center, each one carrying an offering. These goddesses em-

anate other goddesses who also emanate other goddesses. The offering goddesses

continue multiplying until the entire sky is filled with these eight outer offerings.

The three inner (nang) offerings -- men, rakta, and torma purify the three poi-

sons -- anger, desire, and ignorance respectively. Men (amrita) is a samaya sub-

stance and can be translated as medicine. Also called dutsi, it is made with a hun-

dred primary substances and a thousand secondary substances. Looking at the word

dutsi, du means demon or mara, and tsi means light of wisdom. So, dutsi is actually

the light of wisdom that destroys mara. Men is mixed with alcohol and kept on the

right-hand side of the shrine in a metal skullcup that rests on the mandalas of wind

and fire. The offering of men is connected the practice of liberation through taste –

upon tasting, all mara and defilements, and in particular all samaya, are purified and

34

the light of pristine awareness arises. We offer men in the same way that we pre-

sented the outer offerings and we imagine that the mandala deities to whom it is of-

fered experience inexhaustible bliss and emptiness.

The second inner offering is rakta or blood. It is not ordinary blood, but the

rakta that comes from earth, stones, emptiness, and so forth. It contains thirty-five

types of blood and it is mixed with black tea and place on the left-hand side of the

shrine in another metal skull-cup. Although blood contains the desire-attachment of

the three realms, its actual nature is free from desire-attachment. Its nature is de-

sireless great bliss and that is why it purifies desire and attachment. To offer rakta,

we meditate that the mandalas of wind and fire under the skullcup begin to move,

causing it to boil over in the skullcup. A red dakini emanates from our secret center

and at the same time, the three realms of samsara become a vast ocean of rakta.

Countless goddesses who are holding spoons move about throughout the universe,

filling their skullcups with rakta and offering it to the mandala deities.

The third inner offering is torma, a ritual cake that is placed in between men

and rakta on the shrine. Torma has several functions. Sometimes it represents a de-

ity, a celestial palace, or realization, and sometimes it is an offering. Here, it is a

great mass of offerings that are pleasing to the senses -- beautiful forms, melodious

sounds, sweet fragrances, delicious tastes, and pleasant sensations. Like men, it is

liberation through taste. When you make torma, it’s good to mix in some dutsi. To

offer it, we meditate that again offering goddesses emanate from our heart center

holding and offering torma to the mandala deities.

The secret (sang) offerings are union and liberation (jor-drol). They are not rep-

resented on the shrine. To offer union, we meditate that countless feminine embodi-

ments of awareness who are young, beautiful, seductive rigmas, emanate from our

heart center, one for each mandala deity. The rigmas enter into union with the man-

dala deities and the four joys of inseparable emptiness and wisdom arises.

The offering of liberation is also called annihilation. It refers to killing the physi-

cal flesh and blood body that accumulates negative karma and liberating the con-

sciousness into a pureland.

Of superb sensory experience arises as the substances of samaya,

may-jung do-yon dam-tshik dzay

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Ornaments which are the display of pristine awareness.

ye-she gyen-gyi rol-mor chhar

Superb sensory experience (may-jung do-yon) refers to the outer, inner, and

secret offerings. They are called samaya substances (dam-tshik dzay) and through

meditation, they are transformed (chhar) into wisdom substances that are the adorn-

ing display of pristine awareness (ye-she gyen-gyi rol-mor).

JNANA TASKRA SAPHARANA KHANG - the wheel of pristine awareness increases

When we say this mantra, we visualize the samayasattva aspect of the offerings and

then we realize the jnanasattva aspect as we did before.

JNANA -- wisdom

TSAKRA -- wheel

SAPHARANA KHANG – increases

THE MAIN PRACTICE

Principles of Mahayoga

Of the three higher yogas, Mahayoga emphasizes the creative phase of medi-

tation; Anuyoga, the perfection phase with characteristics; and Atiyoga, the perfec-

tion phase without characteristics. Creative phase Mahayoga works with purification.

This does not mean that the universe and all beings are impure and must be purified.

It means that the inherent purity of the universe and all beings must be actualized or

realized. There are four parts to the principle of purification:

1) The basis of purification: this is the fundamental ground of pure enlightened

essence.

2) The defilements to be purified: these are temporary dualistic appearances.

3) The method that purifies: this is the creation and perfection phases of medita-

tion that transform impure perception into pure vision.

4) The result of purification: this is the attainment of the two kayas.

Purification may seem difficult at first. To the extent that we are entrenched in

impure perception, we are not aware of how to purify it. To destroy impure dualistic

perception, we must realize that phenomena appear but are not truly existent. They

are inseparable from great emptiness. In Mahayoga, we do this by creating the ap-

pearance of wisdom deity through visualization, mantra, and concentration. When we

36

are the creators of wisdom deity, we know first-hand that wisdom deity is non-sub-

stantial and non-existent, yet it is experienced. With practice we extend this observa-

tion to all phenomena. We begin to see the magical relationship between form and

emptiness and the effectiveness of pure vision. This should come as a great relief be-

cause it proves that defilements are not real -- they are temporary because appear-

ances and emptiness are not separate. For example, if we believe that we really have

a million dollars, we will also have a million dollars worth of problems. But if we know

that the million dollars is just a concept inseparable from emptiness, our relationship

to it will not be problematic.

Maybe it’s not easy for us to trust that deity yoga works in this way. Maybe it

seems difficult because of the visualizations or whatever. Or maybe we think that it

increases concepts instead of eliminating them. The essence of it all is that we are

temporarily deluded and not fundamentally different from the primordial buddha

Kuntuzangpo. This is inspiring and encouraging, is it not? The only difference we

have with Kuntuzangpo is in relation to recognizing the true nature. Kuntuzangpo

recognizes phenomena as the expression of true nature; we do not. In the absence of

recognition, we have externalized phenomena and created a world and beings that

are “out there” and real. This is the final outcome of ignorance and delusion. Despite

it all, the fundamental pure nature is not contaminated or changed by delusion. It is

always untouched by circumstances.

In speaking of purification, I have referred to the pure perception of buddhas

and the impure perception of sentient beings. But there is also a third mode and that

is the meditator’s perception which gradually changes from 100% impure to 100%

pure. In the beginning, meditators must consciously generate experiences of purity.

But then as their skill improves and they begin to relax, experiences of purity arise

naturally and deepen effortlessly. When the meditator and the meditator’s experi-

ence are the same, then all appearances are realized as pure.

If we want to explain how the world came into existence, we might refer to sci-

ence and theories of atoms and quantum particles. But the truth is that the origin of

the universe is not found in atoms or particles. The answer lies in the realm of inner

knowledge. The external world and the six realms of beings – “the problem” -- are

created in each moment of our existence through ignorance and dualistic belief sys-

tems. However, the solution (wisdom deity and pureland) also arises in every mo-

ment. The starting points are different. That’s all. The problem starts with non-recog-

37

nition and the solution with recognition. So, what I am saying is that we are already

capable of nonduality. What we must do is to find the starting point – recognition.

I often like to tell this story about how we create our world. Once upon a time,

when Buddha was teaching his disciples that the world is just a matter of perception,

or in other words, that it’s all in our mind, one disciple approached and said: “Are you

kidding? You mean there’s no ocean and no world? Nothing exists except concept?”

In response, the Buddha told the story of a woman who had lived in Varanasi, a well

known city in India. At that time, there were throngs of thieves and bandits who were

continually raiding the town and harming the residents. Everyone was terrified and

freaked out. The king tried to protect his subjects but he was never successful. Even-

tually this lady I mentioned took the matter into her own hands and started to protect

herself by meditating that she was a fierce tiger. She meditated so strongly in this

way that her neighbors started to see her as a tiger and of course so did the bandits.

Her view took care of the problem!

This story also reminds me of when I first learned how to play cards. I was very

excited and tried to concentrate very hard. When I went to sleep at night, all I could

see were the numbers on the cards flashing by my eyes. They wouldn’t stop. Medita-

tion is like that too. When you focus on a wisdom deity, you see all phenomena

through the lens of pure vision. Even if you dream of something scary, you recognize

it as natural manifestation and you are not afraid. Dudjom Rinpoche said: “In the be-

ginning, the meditator pursues meditation, but later, meditation pursues the medita-

tor.” I like that.

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The Yoga of the Wisdom Body

An Overview of the Three Yogas

The three yogas of wisdom body, speech, and mind of the creation phase of

meditation transform all phenomena into wisdom deity and pureland. They bring us

into the recognition of the pure nature of our ordinary body, speech, and mind as en-

lightenment’s Three Kayas. This is explained under the heading of the purification of

the three bardos that summarizes our entire existence: the bardo of this life, the

bardo of re-birth, and the bardo of death. The three yogas of wisdom body, speech,

and mind purify these bardos and eliminate our tendency to repeat them again and

again. When the bardo of this life is purified, the experience of birth (body) is nir-

manakaya, the simultaneity of emptiness and form. When the bardo of re-birth is pu-

rified, subtle energy (speech) is sambhogakaya, the simultaneity of emptiness and

bliss -- the substanceless five purities of time, place, teacher, teaching, and audi-

ence. When the bardo of death is purified, the essence of mind is dharmakaya, the si-

multaneity of emptiness and awareness.

The phrase ‘mudra of the wisdom body’ means that embodiment is not ordi-

nary or substantial as it appears but is actually the appearance of enlightenment’s

qualities. In this sadhana, there are six stages in generating the mudra of the wisdom

body: visualizing the samayasattva, dissolving the jnanasattva, requesting stability,

rendering homage, making offerings, and praises.

The Samayasattva

There are four ways of generating the samayasattva based on the four types

of rebirth.

1) Ordinary birth from an egg is purified by projecting a frontal visualization and a

self-visualization. This is an extensive method and it is intended for practitioners

of least ability.

2) Ordinary birth from heat and moisture is purified by the five awakenings: visualiz-

ing the moon, sun, seed syllable, symbolic emblem, and the complete wisdom

body. This is for intermediate practitioners.

3) Ordinary birth from a womb is purified through the three vajra rituals. This is for

those of great ability.

39

4) Miraculous birth is purified by spontaneously generating the deity mandala in a

single instant. This is for those of the highest caliber.

The vehicle of Unsurpassable Tantra emphasizes the last two methods. The

Lake Born sadhana uses the three vajra rituals which I will now teach under the head-

ing of the three samadhi.

The Three Samadhi

The three samadhi are the ground samadhi of suchness, the path samadhi of

illumination, and the result samadhi of the causal seed syllable. They are the basis

for the entire creation stage of meditation.

AH

The text starts with the syllable AH, the basis of the samadhi of suchness, the

sound of non-arising. When we say AH, all phenomena become dharmadhatu, the ba-

sic sphere of reality. Even the meditator’s thoughts are dharmadhatu. How does this

happen? Well, let’s consider for a moment that thoughts are always related to either

the past, present, or future. But the past is gone and the future has not yet arrived.

So where is the present? The purpose of this analytical exercise is to isolate or iden-

tify the basic space of all phenomena – to understand that phenomena are truly free

of past, present, and future. Thus, with AH, duality and substantial phenomena are

realized into changeless dharmadhatu.

I want to stress that AH is not a concept about dharmadhatu. It is the natural

sound of dharmadhatu. Words can never convey the meaning of dharmadhatu be-

cause all words, descriptions, and metaphors are rooted in ignorance and duality.

Even the buddhas cannot explain dharmadhatu. This is exactly why we use a non-

conceptual syllable. Even if we try really hard to explain the meaning of dharmad-

hatu, the explanation will never be entirely satisfactory, and after much effort, we will

give up saying, “Ahhh!” Isn’t that true?

To clarify how AH functions, I will refer to a short teaching that compares

Dzogchen teachings with other teachings. General teachings can be very detailed,

but often these details don’t amount to much understanding about the complete pic-

ture. Dzogchen teachings on the other hand, are simple and uncomplicated, but like

the sky, they embrace everything and reveal the complete picture. This is how the

40

syllable AH works -- when we say AH, we are not focused on conceptual reality,

therefore, the ultimate reality of the non-arising nature of all phenomena is realized.

If this does not actually happen in your practice, at least remember the non-arising

nature of all phenomena. Don’t be discouraged. It will happen.

The Samadhi of Suchness

The unmodified basic space of reality is beyond conceptual elaborations.

ma-cho cho-ying tro-dang-drel

This line identifies dharmakaya as the basis of the creation phase of medita-

tion. The word unmodified (ma-cho) refers to mind. So to practice correctly, we

should know that it means that the unmodified mind is the dharmadhatu (cho-ying),

the basic space of reality. Why does leaving the mind alone in its natural state bring

about the realization of dharmadhatu? It’s because the nature of mind is dharmad-

hatu, the enlightened essence free of conceptual elaboration (tro-dang-drel). The na-

ture of mind cannot be changed and if we try to alter it, we create more ignorance

and dualism and nondual dharmadhatu becomes more and more impossible to iden-

tify. When we alter the mind, we cannot see its nature because we are busy changing

it. This is conceptualization and there are four main styles of conceptualization called

the four extreme views of existence and non-existence. Thus, it is said that practic-

ing the samadhi of suchness eliminates all wrong views.

So now you understand why true meditation is simply allowing the mind to rest

in itself without actively pursuing anything. Unmodified mind is dharmadhatu, all-en-

compassing suchness. Dharmadhatu-mind is everything. That’s it. That’s all. It is

emptiness, unlimited openness free of characteristics. The essential nature of empti-

ness is dharmakaya, the sphere of totality. In the word dharmakaya, dharma doesn't

refer to Buddhist teachings but to all experiences. Kaya means endowed with or car-

rying all the qualities that benefit sentient beings. Dharmakaya is the basis of phe-

nomena but it is not manifest and has no attributes of its own. Sometimes it is called

the youthful vase body: youthful means free from birth, death, and decay; vase

means all-encompassing; and body means gathers together all positive qualities and

primordial wisdoms.

The Samadhi of Illumination

41

Unceasing supreme bliss arises as the clouds of compassion.

gak-me de-chhen nying-je trin

The samadhi of illumination is the sambhogakaya path of the creative stage of

meditation. From the samadhi of dharmakaya, the unobstructed (gak-me) luminosity

of emptiness arises naturally. This nondual luminosity is great exaltation (de-chhen),

the bliss of transcendence.

To practice the samadhi of illumination we meditate that the splendor of en-

lightenment inherent in dharmakaya shines forth as all-pervading white light. This lu-

minosity appears suddenly, like clouds appearing out of nowhere in the vast sky-like

expanse of dharmakaya. However, these are not obscuring clouds. They are the

clouds of compassion (nying-je trin) – again not dualistic compassion but the non-in-

tentional compassion of emptiness -- the illusory-like compassion that is directed to-

wards illusory-like beings. If we do not realize the samadhi of illumination, when lumi-

nosity arises, instead of realizing the great exaltation of nondual compassion, we will

experience it as prana and thereafter confusing emotions will arise.

The Samadhi of the Seed Syllable

The causal HRI syllable blazes with light.

gyu-yi-hri-yik o du bar

The samadhi of the seed syllable is the immediate cause (gyu) for the appear-

ance of the wisdom deity. We meditate that the essence of pure awareness appears

as HRI, the nirmanakaya, the inseparable unity of dharmakaya and sambhogakaya.

HRI is white with a reddish tinge and symbolizes the unity of emptiness-wisdom (red)

and appearance-skillful means (white). Blazing (bar) like a bright star in the morning

sky refers to the power of wisdom. Because light (o) is the opposite of material solid-

ity which is the aftermath of ignorance, it is used to describe the appearances that

arise from the nature of pure awareness.

Now, before going further, I would like to review the three samadhi. The first

samadhi is the basis -- the samadhi of suchness or dharmakaya. Meditatively, it iden-

tifies the stainless essential emptiness of mind, pure, sky-like, unsubstantial open-

ness. The second samadhi is the path -- the samadhi of illumination or samb-

hogakaya. It identifies the naturally arising unobstructed self-illumination of empti-

42

ness. Here we should remember that luminosity can arise in one of two ways: with

and without grasping to it as real; with or without conceiving of it as ordinary phe-

nomena; with or without afflicted emotions and karma, and with or without wisdom-

awareness and enlightened activity. Luminosity can arise as samsara or nirvana,

right? The third samadhi is the result -- the samadhi of the causal seed-syllable or nir-

manakaya. It identifies the indissoluble unity of empty dharmakaya and luminous

sambhogakaya.

As the light radiates forth, it purifies the container and the contained, at-

tachment and discursive thought.

This is straightforward. Now we imagine that the wisdom light of HRI touches

the world and all beings, purifying duality in the continuum of emptiness.

Substantial apparent phenomena appear as the buddhafield of Lotus Light.

Meditatively, we purify the experiences of this life by perceiving them as the

buddhafield Lotus Light. We visualize the mandalas of the five elements that are ac-

tually the five feminine buddhas. From HRI, an AH drops down like a teardrop and be-

comes a “source of experience”, cho-jung -- an inverted three-dimensional pyramid

of light that represents the mandala of space. Then a green YAM drops into the pyra-

mid and becomes a green crossed vajra, the mandala of wind. Next a red RAM drops

down and settles above the crossed vajra, becoming a red triangle, the mandala of

fire. Now a white BAM drops down and becomes a white circle, the mandala of water.

Lastly, a yellow LAM drops down and becomes a square, the mandala of earth.

In the center of the pure, majestic citadel of supreme bliss,

Now a DHRUM drops down and settles on the golden foundation, the yellow

square earth mandala. DHRUM is the combined essence of the five elements and is

multi-colored -- blue, green, red, white, and yellow. It becomes a celestial palace --

literally, a palace beyond measure (shel-ye-khang) that surpasses the intelligence of

ordinary mind.

Complete and perfect in dimensions and characteristics.

43

A complete description of the celestial palace is very complex and there is not

enough time to explain it in detail. For now, I will just say that the celestial palace

functions as a setting for the wisdom deity just like this room where we are now is a

setting for this retreat.

Lies a many-colored lotus; in its center,

On sun and moon seats of method and wisdom . . .

This purifies our overt and latent attachment to our childhood home and

homeland. We visualize that another BAM drops down from the HRI and becomes a

stainless multi-colored lotus that represents freedom from defilement. Then a RAM

drops down and becomes the sun-disc of prajna, and another AH drops down and be-

comes the moon-disc of upaya.

The syllable HRI changes and in a single instant

Now HRI itself descends onto the moon-disc. HRI is the essence of pure aware-

ness. Its five components in the Tibetan script represent the five aspects of primor-

dial wisdom. It instantaneously changes into the form of Guru Rinpoche Padma

Thotrengtsel.

I become Padma Thotrengtsel,

There are several reasons for using the name Padma or Lotus One. First, Guru

Rinpoche’s manifestation in this world originated with the emanation of light from the

heart of Amitabha, the principal buddha of the Lotus Family. Another reason is that

Guru Rinpoche’s manifestation occurred when a five-pronged golden vajra marked

with a central HRI descended onto a lotus in the center of Lake Danakosha. Yet an-

other factor is that the dakinis used the lotus as metaphor to render homage to Guru

Rinpoche’s wisdom form -- his body was as beautiful as a lotus; his complexion as

soft as a lotus, his eyes and mouth were lotus-like in shape; he smelled like a lotus;

and wherever he walked, lotuses sprang up.

I already explained the name Thotrengtsel when I explained the title of this

text. You can also read about it in Guru Rinpoche’s biography.

The immortal Lake Born Vajra.

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Immortal means that Guru Rinpoche was not actually born into this world, nor

did he ever pass away. Lake Born is one of the Eight Manifestations of Guru Rinpoche

in our world. This name was bestowed when he appeared on a lotus in the middle of

Lake Danakosha. Vajra refers to freedom from birth, old age, sickness, and death,

and to the seven qualities of wisdom mind.

His complexion is rosy-white with stainless bliss and emptiness;

Stainless refers to bliss, not emptiness. It can also mean inexhaustible, in

which case, the phrase would read “changeless bliss”.

He is an exceedingly attractive sixteen year-old youth;

At birth, Guru Rinpoche appeared as a sixteen-year old youth. The number six-

teen signifies sixteen mature vital essences of his body, the realization of sixteen

forms of emptiness, and sixteen forms of exaltation. Sixteen is also the time of life

when a person is most beautiful and most attractive according to Tibetan tradition.

The word attractive translates two words. The first is lang-tso and refers to the

vitality of the thirty-two major and eighty minor marks of enlightenment. The second

is geg means attractive in the usual sense of the word. Also, there’s a very specific

reason for Guru Rinpoche’s attractiveness. It’s not to arouse pride or passion. It’s

simply that the experience of attractiveness helps to clear away mental dullness and

awaken wisdom. In other words, the sight of Guru Rinpoche’s attractiveness is liber-

ating in and of itself.

His face denotes the potential of the sphere of reality, free from extremes;

There are several forms of Guru Rinpoche with more than one face. However,

Lake Born has only one face. It portrays the single sphere of dharmakaya. Thig-le de-

notes devoid of duality and conceptual limitations.

And his expression is wrathful, smiling, and affectionate;

45

Guru Rinpoche’s wrathful expression refers to the frown lines between the eye-

brows. His smiling expression refers to the shape of the mouth and the overall coun-

tenance of his face that shows love and concern.

His two arms, denoting the unity of appearance and emptiness,

Are holding the vajra that overwhelms samsara and nirvana with splendor

And the skullcup of unwavering meditative absorption;

The only thing I need to add is that the skullcup is filled with the nectar of ac-

complishment. When tasted, it generates a state of unwavering meditation.

His radiance, Mandarava, is seated in his lap,

And embraces him while holding a silk-ribboned arrow and a vase of

longevity.

In the relative world, the word union means that two aspects come together to

become one. In the sphere of ultimate truth, the masculine buddha and the feminine

buddha in union are indivisible yet distinct. This is the meaning of self-radiance (rang

od) – indivisible yet distinct. In this text, the feminine buddha of emptiness is the ra-

diance of the masculine buddha of appearances, but in other texts, it can be the

other way around.

When Guru Rinpoche practiced with the consort Mandarava, the feminine bud-

dha of long life, he attained the siddhi of vajra immortality. This is why the Lake Born

sadhana is also a longevity practice. It is said that the best practitioners can accom-

plish deathlessness in one lifetime.

His two legs display transcendence of the two extremes

And are crossed in vajra posture.

Their delightful poise is the display of supreme bliss.

His hair, worn in a topknot, is crowned with jewels.

Some hair is pulled into a topknot and held with a jewel ornament and some

hair is loose. The top-knot signifies that all 84,000 confusing emotions are dissolved

into the single sphere of reality. The jewel indicates sambhogakaya and the qualities

of nondual wisdom.

46

Embellished with silks and ornaments of jewel, bone, and so forth,

The adornments of complete and perfect splendor,

The ornaments and adornments represent the qualities of sambhogakaya. The

five silk garments and the eight jewel ornaments represent the peaceful aspect of

sambhogakaya and the five bone ornaments represent the wrathful aspect.

They abide within a vast expanse that shimmers with rainbow rays of pure

essence.

Guru Rinpoche and Mandarava are surrounded by a shimmering halo or rays of

light that shine forth from their wisdom form. Beyond this halo, there are rays of

twinkling golden light, and beyond them there are rainbows.

The aggregates, elements, sensory fields, sense faculties, and sense ob-

jects

Are primordially the equal purity of the deity wheel;

From the beginning, self-arising and uncreated,

Complete and perfect as the spontaneously existing consummate mandala.

This refers to the mandala of the three seats that describes the purity of the

mandala. The first seat is the five aggregates (form, feeling, perception, mental

events, and consciousness) and the five elements (earth, water, fire, wind, and

space). It is represented by the five male and female buddhas. The second seat is the

eight sense faculties and their eight objects represented by the eight male and fe-

male bodhisattvas. The third seat is the four limbs represented by the four male and

female gate-keepers. The Lake Born text mentions the first seat (the aggregates and

the elements) and refers to the second seat as the twelve sensory fields consisting of

the six sense faculties (eyes, ears, nose, tongue, body, and mind) and their objects

(form, sound, odor, taste, touch, and phenomena). It does not mention the third seat.

The point is to meditate with confidence that primordially we are the pure

mandala. When we recite these lines, we are not forcing something to become pure,

or thinking we’re going to make the psychosomatic aggregates pure. There is no

transformation because the external world and all beings are already the appearance

of the masculine and feminine buddhas in union. The reason we go out of our way to

even say this is just to become more familiar with the truth as it already is. That way

47

our world becomes purer all the time and less deluded. So, please practice saying to

yourself: “Everything is pure. That’s the way it really is.”

When the text says uncreated (ma-kye), it is telling us what I have just said,

that there is no need to make it pure since it already is pure. Spontaneous (lhun-

drup) means inherent or naturally. The kayas and primordial wisdoms are self-arising

(rang-shar). The full picture is perfect and complete (dzok).

Pointers on Deity Meditation

First, we visualize that the wisdom deity is very luminous. The luminosity of

our visualization counteracts our gross perception of the physical flesh and blood

body. However, it should not be so luminous that the visualization is blurred. Visual-

ize the ornaments, jewels, and silks as precisely as possible. They will uplift you and

help you to realize that all phenomena are wisdom light and not material objects. The

wisdom deity does not have a flesh and blood body like ours, yet it is not a dead inert

image. We should aim at visualizing clearly yet fluidly, like a rainbow in the sky, or a

reflection in a mirror. The deity has spirit and vitality. This counters our tendency to

grasp at phenomena and then materialize or intellectualize about them.

Secondly, we should be sure that we understand the ultimate meaning of the

symbolic deity mandala. Otherwise, our practice will deviate. The second pointer

about visualization is called recollecting purity. Without understanding the symbolism

of the wisdom mandala, deity practice is not helpful and does not lead to liberation.

For example, when we focus on the single face, we should be aware that it means

dharmakaya. The practice of recollecting purity enhances the luminosity and felt-

sense of the deity which in turn enhances the understanding of the symbolic wisdom.

At the very least while you are visualizing, always remember that wisdom deity is

synonymous with bodhicitta and that the purpose is to purify delusion and increase

wisdom.

The third point about visualization is to make sure that someone’s home. By

this, I mean that we must identify ourselves as the deity. This is called vajra pride

and has nothing to do with ordinary pride, who is better than whom, and so forth. The

practice of vajra pride is to know that I am, at this moment, the wisdom deity with all

enlightenment’s qualities. If we practice vajra pride in this way, we will eventually ac-

48

tualize ourselves as the wisdom deity. We will come to know our identity and that will

be enough.

Vajra pride is an interesting practice. When I was in Tibet, I was the respected

son of a high lama. I felt special. When I came to India, I lived as a beggar, but still I

thought os myself as a “special” beggar. Now, I’m in the West, pretending to be a

“special” lama! My circumstances are changed, but I always seem to feel that I’m

special. I feel very confident in advising you that if you can think of yourself as spe-

cial -- as Guru Rinpoche, it will be very helpful to you in all circumstances.

Now, I would like to say something about integrating these three pointers.

Sometimes you should try to improve your luminosity and sometimes you should

work with the symbolic wisdom. And sometimes, you should just keep it simple, con-

templating that you are the deity and leave it at that.

Although the wisdom deity has a name and special attributes, the underlying

principle is that the wisdom body comprises or is equal to all the phenomena of sam-

sara and nirvana. So the deity’s form or wisdom body is not just the deity’s body, but

represents everything in phenomenal existence, including all kayas and primordial

wisdoms. Deity is a code word for no limitations. For example, there is a teaching

that says a single wisdom body pervades all realms and all realms are contained

within a single wisdom body. This kind of perception or omniscience comes from per-

fecting the creation phase of Mahayoga. There are specific techniques for developing

this, such as meditating that the celestial palace is the size of a three-thousandfold

world system and the deity is no larger than an atom, or vice versa. Because deity is

wisdom phenomena, free of limitations, it’s flexible and everything is possible. Prac-

ticing deity phenomena is a very effective way of destroying belief in solidity. And

that's the whole point.

Receiving Empowerment

OM AH HUNG

To receive the empowerments, we meditate that our forehead, throat, and

heart are marked with a white OM, a red AH, and a blue HUNG. We visualize the mas-

culine and feminine buddhas of the Five Buddha Families above us. The Buddha Fam-

ily rests above our crown; the Vajra Family at our throat center; the Jewel (ratna)

49

Family next to the right ear; the Lotus (padma) Family behind our neck; and the Ac-

tion (karma) Family next to the left ear. Nectar descends from their point of union

and enters our crown aperture, completely filling our body. Then it overflows from

our body through our crown aperture. To conclude, we meditate that the masculine

and feminine buddhas remain or abide as our crown ornament.

OM HUNG TRAM HRI AH ABHIKENTSA ATMA KO-A HANG

With OM, we join both hands in the one-pointed vajra mudra and place the

middle fingers above the crown to indicate the Buddha Family. With HUNG, we place

the index fingers at our forehead for the Vajra Family. With TRAM, we place the ring

fingers at the right ear for the Jewel Family. With HRI, the thumbs go behind the neck

for the Lotus Family. With AH, the little fingers are placed at the left ear for the Action

Family.

Dissolving the Jnanasattva into the Samayasattva

Without visualizing the wisdom deity, the samayasattva can become an ordi-

nary object of objective appearance, yet another cause of samsara. But by dissolving

the jnanasattva into the samayasattva, the deity that is the indissoluble unity of wis-

dom and appearances is recognized as the radiance of wisdom, or as we say, the

play or ornament of pristine awareness.

We all know by now that the phrase “inviting the jnanasattva” is not to be

taken literally. There is no outer wisdom aspect that dissolves into an inner visualized

aspect. The practice of dissolving jnanasattva into samayasattva is to call upon our

own faith and devotion, the eyes of wisdom, to perceive the simultaneity of appear-

ances and emptiness. In other words, it is an invitation to our own innate wisdom to

manifest. For that to happen we need to have faith and openness. We must have

deep-seated confidence in our own wisdom and not harbor hopes that someone else

will fix it for us. As soon as we have the perspective of intelligent faith, all our experi-

ences will follow suit – they will become the display of wisdom, inseparable appear-

ances and emptiness. We will realize that we never truly lost wisdom, but have been

under the power of ignorance which is basically nothing other than a lack of faith in

our wisdom nature. This is the main point of dissolving. In fact, Guru Rinpoche taught

this himself when he said, “For those who yearningly invite me with devotion and

50

faith, using visualization, mantra, incense, and melodious sounds, what need is there

to say that of course I will definitely be right there with you.”

Now, I want to address another misunderstanding about samayasattva and

jnanasattva. It is very easy to interpret these terms hierarchically, thinking that the

jnanasattva is more sublime than the samayasattva. This is not true. The

samayasattva is the visualized or apparent aspect of the deity’s true nature, but it is

not a mentally fabricated state. It is the appearance of jnana. Both aspects are insep-

arable and co-equal -- an indissoluble unity. Since one always implies the other, using

the skillful means of samaya (of visualization and invocation) is a good way of realiz-

ing the nondual jnana aspect, isn’t it? We are not fabricating a nondual state; it is al-

ways inherent in all appearances. So whenever you practice dissolving the

jnanasattva into the samayasattva, remember that there is no implied hierarchy.

HUNG! On the northwest border of the country of Oddiyana,

In the pollen heart of a stemmed lotus,

You revealed marvelous supreme siddhi.

Renowned as the Lotus Born,

You are surrounded by a vast retinue of dakinis.

As I practice, following in your footsteps,

Please come and confer your blessings.

The verse for this practice is the famous Seven-Line Supplication to Guru Rin-

poche. Each word is a vajra word of many meanings. In Mipham Rinpoche’s commen-

tary White Lotus, there are four levels of meaning -- outer, hidden, secret, and inner-

most secret. Tulku Thondrup has published a brief summary of this commentary and I

have taught the first two levels with the help of the translator, Lama Chokyi Nyima.

These tapes are available, and in the future, I hope we will have a transcript. We defi-

nitely don’t have time in this retreat to cover this material, but I will give a brief over-

view so that everyone can make an auspicious connection with this most important

prayer.

Traditionally this prayer is regarded as the supplication the dakinis chanted to

invite Guru Rinpoche to their ganachakra. “To invite Guru Rinpoche to a ganachakra”

is a metaphor for the process through which Guru Rinpoche, as the personification of

dharmakaya, appears in the pure realms of sambhogakaya and the impure realms of

nirmanakaya. At the nirmanakaya level, this prayer appeared at the time of a great

51

spiritual debate at Nalanda University in India between Buddhists and non-Buddhists.

The Buddhists were highly trained but were losing the debate. One night, they all had

the same dream. The dakini Supreme Peace told them that they would be defeated

unless they enlisted the help of her brother who was currently living in the charnel

grounds. “If you do not invite him”, she said, “your tradition will surely perish”. Then

she told them to go to the highest rooftop and set out elaborate offerings, burn in-

cense, and play sacred music. She gave them the Seven-Line Prayer and told them to

recite it with devotion and faith. The next day, the scholars agreed to follow her ad-

vice. Her brother was Padmasambhava. He immediately appeared and took his place

at the head of the five hundred scholars. He defeated the non-Buddhists with his

knowledge and miraculous powers. Later, when he visited Tibet, he taught this

prayer to the kings and nobility, and for future generations, he hid it in every terma.

Even today, people continue to experience the powerful effects of this prayer and it

remains a vast repository of accomplishment.

The syllable HUNG at the beginning of the prayer has several functions. Here,

it is the life force of immutability and the embodiment of the five primordial wisdoms.

The circle represents dharmadhatu wisdom; the moon, mirror-like wisdom; HA, equal-

ity wisdom; short AH, discerning wisdom; and the hook, all-accomplishing wisdom.

With the sound of the syllable, relatively we arouse yearning and faith and invoke the

enlightened mind of all the buddhas and ultimately we recognize our own nature as

the actual Guru Rinpoche.

The first line, On the northwest border of the country of Oddiyana, refers to

Guru Rinpoche’s birthplace in our world. Of course, there are other stories about

Guru Rinpoche in other universes, but this is our story. The second line, In the pollen

heart of a stemmed lotus, explains how he appeared in our world. The third line, You

revealed marvelous supreme siddhi, praises his spiritual qualities. The fourth line is

the name Lotus Born that was given to him by the dakinis at his birth. The fifth line

refers to his magical emanations as a vast retinue of dakinis. The sixth line, As I prac-

tice, following in your footsteps, is a reiteration of our vow to attain the level of Guru

Rinpoche through practicing the nine vehicles. The seventh line, Please come and

confer your blessings, is a heartfelt supplication for the purification of our ignorance. I

have to stop here for now, but please read the spiritual biography of Guru Rinpoche.

It will make a big difference in the quality of your practice.

HRI. From the buddhafield Lotus Net of Supreme Bliss,

52

The palace of the glorious mountain of Ngayab,

O great master Thotrengtsel,

With your ocean-like hosts of dakinis,

When you are fervently invited by the lineage holders,

Through your magical display of unobstructed compassion,

At that very moment, please come to this place,

Bestow empowerments, send down your blessings and grant siddhis!

VAJRA SAMAYA ABESHAYA AH AH AH

On a relative level, we meditate that from our heart center as the

samayasattva, because of our faith and devotion, immeasurable rays of light issue

forth throughout the ten directions and three times. In particular, the light streams

towards the southwest, to the Copper-Colored Mountain on the continent of Ngayab

where Guru Rinpoche presently resides. In his celestial palace, a retinue of male and

female deities of the Three Roots surrounds him. When the light invokes them, they

all appear in the sky above us. Their wisdom forms appear as mudras, their wisdom

speech as seed syllables, and their wisdom mind as symbolic implements. These rep-

resentations of wisdom body, speech, and mind descend upon us like rain. They dis-

solve into us like snow dissolving in a lake. We become Guru Rinpoche and his ret-

inue of deities. The three secret vajras are apparent and all experience is enjoyed as

the ornament of dharmadhatu, the basic sphere of all phenomena. In addition, we

play sacred music, burn incense, and don’t forget the secret ingredient – arousing

deep devotion and yearning. As a result, our immediate environment becomes a

pureland, our home a celestial palace, our retinue enlightened, and we are the mani-

fest Guru Rinpoche.

On an ultimate level, we reject the notion that we are ordinary beings asking

for and receiving blessings from Guru Rinpoche. Instead, we adopt the view that we

are inseparable from the Three Kayas. Remembering that the samayasattva is not in-

ferior to the jnanasattva, we realize the inseparable unity of appearance and empti-

ness. There are certain indications of having accomplished this practice. One sure

sign is feeling that without a doubt, we are Guru Rinpoche, that our surroundings are

pureland, and that our home is a celestial palace.

HRI From the buddhafield of the Lotus Net of Supreme Bliss,

de-chhen pema dra-wai zhing

53

HRI is the seed syllable of the Lake Born, the secret emanation of Guru Rin-

poche. The historical background of the Lake Born is recorded in the Nirvana Sutra.

At the time when Shakyamuni’s disciples were pleading with him not to enter nir-

vana, he prophesized that an emanation greater than himself would appear. I think I

already mentioned this in the beginning. He said that this emanation would be born

on a lotus. When he passed into nirvana, he dissolved into the heart of Amitabha.

Some time later, rays of light radiated out from Amitabha’s heart to the ten direc-

tions and the three times, invoking the wisdom of all buddhas and magnetizing their

omniscience, enlightened activities, and qualities. These rays then gathered back

into Amitabha’s heart, and again radiated forth in a stream of five-colored light form-

ing a five-pronged vajra marked with HRI at its center. Light rays radiated forth from

the HRI into our world known as Dzambuling. It reached the land of Oddiyana and a

lake that was filled with lotuses -- Lake Danakosha. At that moment, Guru Rinpoche

miraculously appeared on a lotus in the center of that lake.

The next word is exaltation or bliss (de). As we all know too well, ordinary hap-

piness and joy is something that comes and goes. It's very unstable. Exaltation, how-

ever, is not like that. It is unchanging and inherent at all times. The main distinction

is that happiness is the experience of an ordinary being and exaltation is the realiza-

tion of all-pervasive stainless purity. Even the word purity is glossed as that which

does not change. The word great (chhen) means that unchanging exaltation is com-

plete and ultimate realization.

Pema is of course lotus. Net (dra-wai) usually means an enclosure or fence. In

this verse, it means that all phenomena or experiences in this realm are free of dual-

ity. They are “lotus phenomena”. For example, in Guru Rinpoche’s pureland, the

foundation is actually a thousand-petalled lotus and lotuses are blooming every-

where. The purpose of this imagery is to evoke an appreciation of beauty, wisdom,

and stainless purity. Also, lotus signifies enlightened speech and the wisdom of dis-

cernment. And, as I explained before, the image of a lotus is closely connected to

Guru Rinpoche who is described as having a lotus-like face, lotus-like wisdom eyes,

and a white lotus colored body tinged with red.

The palace of the glorious mountain of Ngayab

nga yab pal ri pho drang nay

54

Ngayab is one of the twelve continents surrounding Mount Meru, the center of

our three thousandfold world system. It is located in the southwest. Generally, there

are two kinds of nirmanakaya pure lands: terrestrial and celestial. Ngayab is a terres-

trial nirmanakaya pure land. It is the land of the rakshas and Guru Rinpoche is now

living there as the king of the rakshas. Mountain (ri) refers to the Copper-Colored

Mountain where there is a three-tiered palace (pho drang) of lotus light. The upper

level is Amitabha’s Dewachen pureland; the middle level is Chenrezig’s Potala pure-

land; and the lower level is Guru Rinpoche’s pureland. The palace is inconceivably

beautiful beyond imagination but it cannot be seen with ordinary eyes. It is made of

jewels that are the self-occurring expression of nondual wisdom and it is naturally lu-

minous both inside and outside. The practice of visualizing the palace destroys our

habit of grasping to objective appearances.

Nay means from and indicates on a relative level that this palace is the source

from which we are invoking Guru Rinpoche. Ultimately, it indicates that Guru Rin-

poche isn't actually coming from any source or going anywhere because he is insepa-

rable from all-pervading dharmakaya.

O great master, Thotrengtsel

maha guru tho treng tsel

Maha guru is Sanskrit for great master, the embodiment of the wisdom of non-

duality and enlightenment’s natural qualities. Guru or lama refers to a wisdom form

that is unchanging, inexhaustible, and spontaneously self-occurring bliss. It is also

glossed as a heap of enlightenment's qualities. The dakinis blessed Guru Rinpoche

with the name Thotrengtsel, Garlanded with Skulls, when he became an accom-

plished tantric yogi in the charnel grounds. This name is equivalent to the title “ma-

hasiddha”.

With your ocean-like hosts of dakinis

khan-dro gya-tsho tshok dang chay

The word dakinis (khan-dro) includes both the masculine and feminine gen-

ders. Kha means sky and dro means to move around. But this is not literal because

even insects and airplanes can fly in the sky. Sky is symbolic of dharmata, the true

nature of reality-itself. When combines, these syllables mean to function in the true

nature of being -- to be enlightened. When enlightenment is realized, the universe

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becomes an ocean-like retinue (gya-tsho tshok). Here ocean means that it is impossi-

ble to count the numbers of dakas and dakinis in Guru Rinpoche’s retinue.

When you are fervently invited by the lineage-holders

gyu-dzin dung-way chyen-dren-la

The lineage holders (gyu-dzin) are those who uphold Guru Rinpoche's lineage.

Yearningly (dung-way) describes the way we invoke (chyen-dren-la) Guru Rinpoche. I

have already talked about the role of devotion in the Descent of Blessings.

Through your magical display of unobstructed compassion,

thok-me thug-jei dzu-thrul gyi

At that very moment, please come to this place.

kay-chik nyi-du nay-dir-shek

These two lines are the main supplication. Unobstructed (thok-me) describes

Guru Rinpoche’s compassion (thug-jei). Magical (dzu-thrul) describes his compassion

as the radiance or magical power of dharmakaya. It refers to the miracle of unmani-

fest wisdom becoming tangible through the compassionate expression of nir-

manakaya.

Bestow empowerments, send your blessings, and grant siddhis!

wang-kur jyin-phob ngo-drub tsol

The supplication concludes with a request for empowerments, blessings, and

siddhi.

VAJRA SAMAYA ABESHAYA AH AH AH

ABESHAYA means to descend. The three repetitions of AH refer to non-arising

nirmanakaya, sambhogakaya, and dharmakaya. As a whole, the three AH’s mean

that the visualized and wisdom aspects are inseparable within a single sphere. With

this mantra, we meditate that our mind is inseparable from the three secret vajras of

Guru Rinpoche and then we rest in the dharmata (true nature) of great emptiness.

The Request to Remain

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HO! With the samaya mandala of appearance,

dam-tsig nang-wai kyil-khor du

O deities purified in the wisdom of emptiness,

ye-she tong-par dak-pai lha

Please abide in the state of nonduality, beyond coming together and sepa-

ration,

zung-juk du-dral me-pai nang

And remain firm in delightful equalness!

gyey-nyam ten-par shuk-su-sol

VAJRA SAMAYA TITHRA LHEN

This text does not have a title for this section, but it is nevertheless the Re-

quest to Remain -- the request to the jnanasattva to remain inseparable from the

samayasattva. Ho! means wonder or amazement. It refers to the indissoluble integra-

tion of jnanasattva and samayasattva. The unity of form and emptiness is marvelous,

isn’t it?

The meditative sequence is that emptiness merges with form. We meditate

like this in order to dispel our instinctive dualistic habit of regarding form and empti-

ness separately. To attain enlightenment, we must understand our mistake and real-

ize the simultaneity of form and emptiness. If we examine the essence of form, we

only find emptiness. And, if we consider emptiness, we always find form because it is

the unceasing radiance of emptiness. Form embodies emptiness and emptiness sup-

ports form. The integrated samayasattva (dam-tsig nang-wai kyil-khor) and

jnanasattva (ye-she tong-par dak-pai lha) is nondual wisdom or yeshe. Yeshe is not a

substantial form of ordinary appearance. It is light. Again, let me point out that we

meditate like this because this is the exact opposite of how we usually function. We

don't usually see our world as wisdom light, but it is just that. Simply by having the

wrong idea about form and emptiness, we create the fantasy of self and other and

eventually we view reality in a substantial and concrete way. But actually, it is not

like that. It is yeshe – the light of nondual wisdom, the integration of form and empti-

ness. In technical terms, the apparent aspect is skillful means and the emptiness as-

pect is wisdom. It’s important to get the point that this applies not only to the deity

mandala but to all phenomena or experiences. Everything is the integration of skillful

means and wisdom and there are no real subjects or objects.

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This goes back to what I said before about wisdom deity. Remember, I said

that wisdom deity is not what you might at first think. I explained that wisdom deity

is a symbolic expression of freedom from duality, freedom from karma, the end of

samsara. Without experiencing wisdom deity, we are bound to duality and wander in

samsara. No matter how much we try to separate appearances and emptiness, we

cannot because the essence of appearance is emptiness and nature of emptiness is

expressed as form. This is the union or seamless integration (zung-juk). All reality is

like this. It has always been like this and it will always be like this – there is no sepa-

ration or reunion (du-dral me-pai nang) of form and emptiness. This union is the vital

essence of dharmadhatu, the basic nature of all phenomena which are themselves

the ever-flowing ornaments of dharmakaya. In this continual stream of integrated

form and emptiness, there is no happiness or sorrow because there is no duality.

However, there is great delight (gyey) based on the nature of evenness (nyam). Once

this state is attained, there is no losing it – it remains (ten-par zhuk). This verse ends

with a mantra that translates as: “Please remain in this vajra samaya.”

In the word yeshe, she means to know. Knowing can refer to consciousness or

to pure awareness. When she is connected with ye (primordial or atemporal), then

she refers to knowing that has no connection or reference to time, or in other words,

it doesn't arise and it is timeless. It is timeless knowing or knowing that which is

timeless. Yeshe is always present as a continuous stream of knowing with no inter-

ruptions, fluctuations, or limits. It is not intellectual or conceptual. The most common

English translations for yeshe are wisdom, primordial wisdom, original knowing, pris-

tine awareness, and timeless awareness. As you can see, this word provides a good

example of how important it is to study Tibetan if you want really understand

Dharma.

Rendering Homage

Homage! To the unmodified, non-compound basic nature,

namo ma-cho du-ma-jyay-pai zhi

Appearing as the symbolic forms of supreme bliss,

dak-pa rab-jyam ying-kyi gyen

Pure arrays that adorn basic space –

de-chen da-yi kur nang-wa

To the deities of the mandala, I prostrate!

kyil-khor lha-la chyak-tsel-lo

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ATI PU HO PRA TITSA HO

Outer homage consists of prostrating or bowing down with our body, speech,

and mind. Inner homage is the two phases of meditation (creation and completion).

Secret homage is the recognition of the view of our true nature and is synonymous

with freedom from the conceptual constructs of subject and object.

This verse is extremely profound and difficult to explain because the words are

very deep and poetic. They are vajra words that have many levels of meaning, yet

understanding their meaning does not depend on intellect. So having said that, let’s

have a closer look at this verse.

Namo is a Sanskrit word meaning homage or to bow down with respect. Ma-

cho means unmodified or uncreated. As I explained before, by meditating that the

jnanasattva dissolves into the samayasattva, we re-enter our natural state of inte-

grated form and emptiness, the unmodified state before delusion arose. This is also

referred to as the union of bliss and emptiness and the union of space and aware-

ness. In fact there are many synonyms for the unmodified state: uncontrived, un-

changing, free of rejecting and accepting, unobstructed, free of hope and fear, and so

forth.

Du-ma-jyay means noncomposite -- not created by causes and conditions --

causeless. It refers to our natural state. Osal or clear light is in apposition to du-ma-

jyay. Zhi has been translated as nature -- natural ultimate being. This line is saying

that our unmodified nature is clear light, the luminosity of primordial wisdom.

The second line refers to appearances that are the creative expressions of our

nature. Because they are free of duality, these appearances are the completely pure

(dak-pa) ornaments (gyen) of the basic sphere of reality (ying). Ying already implies

inseparable appearances and emptiness or inseparable awareness and emptiness. It

also means that the appearance-ornaments do not truly arise -- they are inherent in

the sphere of basic space. Rab-jyam means infinite and here it modifies ying - the

basic space of reality is infinite, continuous, limitless, complete, and perfect. In the

third line, again we find the word de-chhen, supreme bliss or transcendent exaltation,

which I’ve already discussed at length.

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To summarize this verse: the first line refers to the nature of being; the second

to the expression of that nature, and the third to the essence and nature as whole-

ness. These are the Three Kayas: the unmodified nature of dharmakaya; the samb-

hogakaya ornaments of space, and the symbolic forms manifest as nirmanakaya.

With ATI PU HO, we prostrate to the mandala deities. With PRA TITSA HO, they

prostrate to us. When we say these words, relatively, we visualize that many power-

ful beings, such as Indra, Brahma, chakravartins, kings, and so forth, emanate from

our heart-center. Then facing the entrance of the mandala, they bow down in prostra-

tion.

The Outer Offerings

OM. Primordially pure, the container and its contents

om do-nay dak-pai no-cho-nam

Are a spontaneous self-existing mass of offerings,

chho-pai phung-por lhun-gyi-drub

A supreme wheel of greatest enjoyment.

long-cho chok-gi khor-lo-che

Enjoy the adornments of supreme bliss.

de-wa chhen-poi gyen-du-rol

MAHA SARWA PUDZA HO

Now the sadhana moves on to the four types of offerings: the outer sense

qualities; the inner tantric offerings of men, rak, and torma; the secret offerings of

union and liberation; and the innermost secret offering of suchness. This verse offers

the actual and mentally conceived offerings that are the objects of the five faculties.

Relatively, these offerings are an antidote to greed. Ultimately, they destroy our

grasping tendencies by offering the entire phenomenal world (no-cho-nam) of natu-

rally self-occurring (lhun-gyi-drub) primordial purity (do-nay dak-pai).

As I explained before, delusion and ignorance create the universe (the outer

elements and the inner beings of conditioned existence). In that sense, the universe

is impure. But according to Unsurpassed Tantra, the five natural elements abide as

the five feminine buddhas and the five pyschosomatic constituents abide as the five

masculine buddhas. This is pure view -- pure because material substance is not per-

ceived, only immaterial masculine and feminine buddhas. It is also pure because the

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three spheres of duality are not perceived -- there is no meditator, no offerings, and

no mandala. Purity also means that the offerings are not created. They are naturally

manifest (lhun-gyi-drub) great enjoyments (long-cho chok-gi). This supreme realiza-

tion is compared to a wheel (khor-lo-che) which has no beginning and no end.

To summarize this verse, the universe and all beings are offered as a great

wheel of nonduality, ornaments that are the display (gyen-du-rol ) of great exaltation

(de-wa chhenpo). The offering concludes with the mantra MAHA SARWA PUDZA HO.

The Inner Offerings

HUNG Limitless pristine awareness flows as dudtsi;

ye-she tshay-me dud-tsi gyun

The blood of desire and attachment is gathered from the three states of ex-

istence;

si-sum chhak-pa du-pai thrak

The distilled essences of the world of all possible appearances is combined

into balingta –

nang si chu-dril ba-ling-ta

Enjoy the great samaya of sensory experiences.

do-yon dam-tsig chhen-por rol

MAHA PENTSA RAKTA BALINGTA KHAHI

This verse offers the three tantric offerings, men, rakta, and torma. I already

explained the outer level of these three offerings. On an inner level, men purifies

anger; rakta purifies desire; and torma purifies ignorance. The explanation of the se-

cret level belongs to Maha Ati. In this case, the secret level of men or dud-tsi is that

dud means ignorance and tsi means pristine awareness. It is said that the essence of

ignorance is wisdom because at the essence level, there is never any delusion. Rakta

is the blood of desire and attachment (chhak-pa du-pai thrak) collected from the

three realms of existence (si-sum): the deva realm above the earth, the human realm

on the earth, and the naga realm below the earth. It is the blood of no-desire. This

definition is attributed to Vairocana who said: “The offering of blood free of desire is

the greatest desire.” Usually torma (ba-ling-ta) is visualized as a great heap of sense-

qualities, the entire phenomenal world that consists of appearances (nang) -- the

physical outer world and possibilities (si) -- sentient existence. The distilled essence

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(chu-dril) of the five feminine buddhas and the five masculine buddhas is the embodi-

ment of the Three Kayas.

The Secret Offerings

HUNG. The supreme bliss of bliss and union is most supreme passion;

hung de-chhen de-jyor chhak-pa chhe

The intrinsic lucidity of pristine awareness is most supreme freedom;

ye-shay rang-sal drol-wa-chhe

Nonduality itself is most supreme purity –

zung-juk shin-tu nam-dak chhe

How very marvellous these supreme offerings!

thuk-je thab-khya trul-pai gar

The secret offering is the offering of union and liberation. The first line is the

offering of union. It starts with de, exaltation. Chhen means supreme and is glossed

as unchanging. De-jyor means that exaltation (de) is in union (jyor) with emptiness.

To realize this indissoluble unity is great passion (chhak-pa-che) not contingent on

joining or separating. De is prajna and jyor is upaya.

To make the secret offering of union, relatively, we visualize that from our

heart-center, feminine consorts of pure awareness, youthful, beautiful, enticing, and

graceful emanate forth. They enter into union with the mandala deities and the pri-

mordial unity of bliss and emptiness is realized. Ultimately, we abide in pristine

awareness free of ordinary passion, also called the wisdom of discernment.

The second line is the offering of liberation. In the general Vajrayana, it is

taught that the buddha essence is temporarily veiled by obscurations that must be

removed. Based on this viewpoint, it also speaks of outer liberation which is the anni-

hilation of obstacles, demonic forces, hindrances, and enemies, and inner liberation

which is the annihilation of the dualistic forces of conceptualization. However, in

Dzogchen, the view is that the buddha essence is primordial purity (ka-dak), so there

is no ignorance to annihilate. Everything is actually supreme freedom (drol-wa chhe),

the clear light (rang-sel) of wisdom (ye-shay).

The third line is the innermost secret offering of suchness or nonduality. Nond-

uality is described in this verse as the union (zung juk) of the most supreme passion

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addressed in the first line, with the most supreme freedom addressed in the second

line. This union is utter great purity (shin-tu nam-dak chhe). As to the purity of en-

lightenment, there are two types. The first is primordial purity and the second is the

purification of temporary obscurations in the sphere of primordial purity. This means

that as soon as primordial purity is realized, the dualistic obscurations are directly

purified in primordial purity.

The fourth line states that the purity of union and liberation or the union of pri-

mordial purity simultaneous with purification is the most marvelous, greatest, joyous

offering (chhok-gi chho-pa chhe ho).

There is a subtle kind of grasping that can arise when we think that we are pri-

mordially pure but at the same time we feel that there are temporary obscurations to

be purified. This is not a gross defilement, but it is a subtle defilement. It’s like wrap-

ping something smelly into some paper and then throwing away the smelly stuff. The

odor still lingers in the paper.

The Praises

HUNG To the unmodified dharmakaya free from elaborations;

To the perfect and complete splendor of spontaneously self-existing

supreme bliss;

To the emanational dance of the skillful means of compassion –

To the Immortal Lake Born Vajra – praises!

I will not give a word by word explanation for this verse because I have already

explained many of these words such as unmodified (ma-cho), supreme bliss, (de-

chhen), and spontaneously manifest (lhun-drup). The King of Zahor spoke these four

lines with great faith and devotion after he tried unsuccessfully to burn Guru Rin-

poche and Mandarava. The first line describes Guru Rinpoche's dharmakaya wisdom

mind; the second, his sambhogakaya wisdom speech; and the third, his nirmanakaya

form and all his enlightened activities and qualities. When we come to these praises,

relatively we meditate as we did for the homage, that many powerful beings, such as

Indra, Brahma, chakravartins and so forth, emanate from our heart center and stand

before the mandala deities reciting the praises.

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To the vajra form utterly complete and perfect with the major and minor

marks;

This praises Guru Rinpoche’s vajra body that liberates upon sight. His vajra

body is invincible, unceasing, unobstructed, partless, timeless, independent of the

five aggregates, and free of birth, old age, sickness, and death. It has no size and as

a symbol of pristine awareness, it is not definable.

To the speech aspect of enlightenment with its self-occurring unceasing

pure melody;

This praises Guru Rinpoche’s speech. The speech of unrealized beings consists

of words that convey truth and untruth, but the vajra speech of Guru Rinpoche is the

self-arising sound of inconceivable wisdom.

To the mind aspect of enlightenment with its inconceivable wisdom;

This refers to Guru Rinpoche’s inconceivable wisdom mind.

To Padma Thotrengtsel – praises!

The name of the one who embodies all the qualities praised in the previous

lines.

To the treasure of limitless positive attributes;

This recapitulates what was described in the four previous lines.

To the one who enacts effortless enlightened activity created without ob-

struction;

To the one who sends down a wish-fulfilling rain according to needs and de-

sires;

To the combined essence of the Three Roots – praises!

This praises Guru Rinpoche’s enlightened activities and compares him to a

wish-fulfilling jewel. The last line praises him as the combined essence of the Three

Roots.

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THE YOGA OF WISDOM SPEECH

Having completed the yoga of the wisdom body, we now practice the yoga of

wisdom speech that focuses on the recitation of mantra. Now if we apply the four as-

pects of purification to the yoga of wisdom speech, that method of purification is the

recitation of mantra. Mantra is an effective means of purification because it works

with the connection that exists between prana and mind. The result of mantra is the

attainment of vajra speech that benefits oneself as the realization of sambhogakaya

and benefits others by turning the wheel of Dharma.

There are several types of mantras such as secret mantras, name mantras,

and essence mantras. Each one has a unique purpose. Some mantras generate a de-

ity’s wisdom-form; some are for verbal recitation; some for enlightened activity

through radiating and reabsorbing rays of light; and some are for giving rise to the

immutable life-force. Mantras are very powerful and can have positive or negative

effects depending on whether they were created by unrealized beings or by buddhas

and bodhisattvas. The power of positive mantras is based in the pathways and ener-

gies of the subtle body. The flesh and blood body has two types of channels: impure

channels of karmic winds and pure channels of wisdom awareness. There are mantric

syllables at the ends or openings of both the pure and impure channels. When

mantras created by enlightened beings are recited, it stimulates these mantric sylla-

bles and stirs the prana or energy-wind of primordial wisdom.

Oneself is Pema Thotrengtsel

And in my heart-center, inside a hollow abode of pure light,

The aspect of pristine awareness is present as a vajra. In its center,

The aspect of meditative absorption is present as a HRI syllable

Surrounded by the root mantra, circling and . . .

These lines clearly describe the visualization that is practiced simultaneously

with recitation of mantra.

Blazing with radiating rays of light that pervade throughout space,

Purifying all attachment to ordinary appearances

And revealing a display of supreme wisdom!

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These lines describe the visualization for manifesting enlightened activity with

the recitation of mantra.

This section has three points of concentration. First, one’s self-nature is Padma

Thotrengtsel, the samayasattva. Secondly, at our heart center is a hollow abode of

light with a vajra inside that is the jnanasattva. Thirdly, the vajra is marked with a

HRI that represents the five aspects of wisdom. It is the samadhisattva. Then we visu-

alize the root mantra, OM AH HUNG VAJRA GURU PEMA THOTHRENGTSEL VAJRA

SAMAYA DZA SIDDHI PALA HUNG AH, arranged counterclockwise in a complete circle

around the HRI. Later, this mantra garland circles clockwise.

Then there are three points about visualizing the mantric syllables. The first is

visualizing precisely, meaning that the syllables are seen clearly, standing upright,

and as fine as a strand of hair. This creates meditative calm or shamatha. The second

is luminosity, meaning that the syllables are brilliant, in this case a brilliant white

with a reddish tinge. The third is visualizing the syllables at first trembling or shaking,

then bouncing up and down, then emitting their own sound (the syllable OM makes

the sound OM), and lastly, circling clockwise.

Mantra recitation is practiced in stages. Generally, there are two stages: ap-

proaching the deity through reciting the mantra and accomplishing or actually realiz-

ing the deity through mantra. Sometimes there are four stages – two phases for ap-

proaching and two for accomplishing. In Nyingma sadhanas, there are usually three

stages: approaching, accomplishing/realizing, and then enacting enlightened activity.

In the Lake Born text, the three stages of approaching, accomplishing, and en-

lightened activity are combined together. This relates to the classifications of inner

yoga -- Mahayoga, Anuyoga, and Atiyoga. The three classes can be combined with

one another to make nine classifications in all, such as Maha Maha, Maha Anu, Maha

Ati, etc. Maha Mahayoga is based on cause and result. We visualize ourselves as de-

ity and later, we realize that visualization. During mantra recitation, we approach the

deity and gradually come closer and closer. Thus, we could say that the stage of ap-

proaching through mantra helps to bridge the gap between meditator and deity.

Then we accomplish the deity by realizing the inseparability of meditator and deity,

and then we perform enlightened activity for the benefit of others. The Lake Born

sadhana belongs to the classification of Maha Atiyoga in which the manifestation of

oneself as deity (result) does not occur gradually through cause and result, but

66

rather, arises in a single moment. This way of practicing is recommended for practi-

tioners of the highest acumen. It is a very effective and direct approach based on the

view of Maha Ati -- that in essence, we are primordial buddhas, and when we recog-

nize that, there are no defilements to be purified. Accordingly, in this sadhana all the

stages of mantra are practiced in a single moment of recognition and there is only

one mantra and one visualization for all the stages of mantra recitation.

In the lower tantras, the deity is distinct from the meditator and meditation is

the means of approaching the deity. In Dzogchen, it is understood that the contin-

uum of being and the primordial buddha are one and the same. When applied to

meditation, this means that the practice is to recognize that one is the primordial and

inherent deity. That’s all. This recognition is the supreme form of approaching. So to

recapitulate: the lower vehicles must bridge the gap between deity and meditator

and thus they speak of “approaching”. In Dzogchen, the meditator is recognized as

the deity and this is called the supreme approach, meaning that truly speaking, there

is no approaching. Regarding the phase of accomplishing, in the lower vehicles this is

done gradually through effort, but in Dzogchen, recognition is not only supreme ap-

proaching but it is also supreme accomplishment because the accomplishment is

contained within the approach. As for the phase of enlightened activity, in Dzogchen,

it is enacted spontaneously for the benefit of beings and is simultaneous with ap-

proaching and accomplishing. So, with the understanding that all phases of mantra

recitation (approaching, accomplishing, and enlightened activity) are practiced simul-

taneously through recognizing oneself as the wisdom deity, we recite the mantra OM

AH HUNG . . .

After visualizing with precision, luminosity, and movement, the samayasattva,

jnanasattva, and samadhisattva (oneself as Guru Rinpoche, the heart-center vajra,

and the HRI), we visualize that the HRI and the mantra-garland send forth inconceiv-

able rays of light that extend wherever there is space. We visualize light because it is

an appropriate symbol for the radiance of wisdom. It is the opposite of concrete sub-

stance, the by-product of ignorance. Therefore, we meditate on light as the self-oc-

curring appearance of wisdom. When we say meditate that light goes forth, that

means meditate that the subjective and objective poles of experience are purified.

We see everything as the infinite purity of all possibilities and existences. We realize

primordial wisdom, the unity of upaya and prajna. This is the perspective to adopt

while reciting mantra.

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OM AH HUNG VAJRA GURU PADMA THOTHRENGTSEL VAJRA SAMAYA DZA

SIDDHI PALA HUNG AH

I will now explain this mantra according to the Three Kayas.

OM AH HUNG is wisdom body, speech and mind.

VAJRA or BENZRA (with a Tibetan accent) refers to Guru Rinpoche as dharmakaya –

enlightened mind that is like space free of elaboration. VAJRA means indestructible

and its function is to destroy substantiality. By substantiality I mean external uni-

verse or jig-ten. Jig means to destroy and ten means basis. So, jig-ten literally trans-

lates as the basis that is destroyed. It is the essence of emptiness or VAJRA free of

duality and characteristics that destroys the mundane world.

GURU refers to Guru Rinpoche as sambhogakaya -- enlightened speech or

awakened expression that is the rich outflow of dharmakaya free of characteristics.

The term transcendent exaltation (de-chhen) refers to the unceasing and unob-

structed qualities of sambhogakaya as they are embodied in the guru or lama.

Sambhogakaya is long-cho dzog-pai ku. Long-cho is wealth, not ordinary

wealth, but the wealth of realization that manifests naturally and gives meaning to

dharmakaya. Sambhogakaya is a subtle level of experience, the experience of light

that is the essence of vajra bliss. The light of sambhogakaya is referred to as pure-

land endowed with five definite aspects: the environment is Akhanistha; the time is

never-changing timelessness; the teacher is Vajradhara Dorje Chang; the teaching is

the Mahayana; and the retinue are bodhisattvas.

PADMA THOTRENGTSEL refers to Guru Rinpoche as nirmanakaya – a powerful

emanated wisdom body that is not separate from dharmakaya, the primary space of

being, nor from sambhogakaya, the light of dharmakaya. Nirmanakaya is the tangible

arising of compassion. The nirmanakaya of our universe is known as Dzambuling in

Tibetan cosmology.

PADMA has several meanings. In this instance, it refers to: (1) the manner in

which Guru Rinpoche appeared in the realm of Dzambuling, and (2) to the Lotus Fam-

ily, the enlightened family of discerning pristine awareness.

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Although THOTRENGTSEL is a nirmanakaya form, in essence, it is always free

of ignorance and its characteristics and it is always endowed with the qualities of

sambhogakaya. THOTRENGTSEL is a vajra body unlike our ordinary field of experi-

ence. For example, humans and animals are born and they die because they depend

on the five aggregates. But the vajra body is indestructible because it appeared

miraculously in the heart of a lotus and therefore it is characterized by birth and

death.

VAJRA SAMAYA translates into Tibetan as dor-je dam-tsig. In English as promise

or commitment. The topic of samaya is quite extensive. Traditionally, it includes

teachings on the proper motivation for receiving samaya and how to receive, guard,

and renew one’s samaya. VAJRA SAMAYA is not the conventional type of samaya. It is

the infallible truth of Guru Rinpoche as the Three Kayas: Guru Rinpoche’s essence

mind is dharmakaya; his innate speech is sambhogakaya; and his manifest form is

nirmanakaya. To say VAJRA SAMAYA reaffirms this truth.

Now I would like to reiterate the four samaya of Dzogchen: non-existence, one-

ness, all-pervasiveness, and natural manifestation.

1. Nonexistence means that samaya is not truly existent since one’s nature is the

primordially pure buddha.

2. Oneness means that the samaya of one’s nature as the primordially pure buddha

encompasses the samaya of all the vehicles -- the samaya of individual liberation

(not to harm), the samaya of Mahayana (to benefit others), and the samaya of Va-

jrayana (pure vision).

3. All-pervasiveness means that oneness pervades everything. Based on our belief

system, sentient beings experience what is impermanent as if it were permanent,

therefore, through the samaya of oneness, the samaya of all-pervasiveness is also

realized.

4. Natural manifestation means that the enlightened bodies and primordial wisdoms

of great bliss are naturally present within the Three Kayas.

DZA is a mantric syllable that is shaped like a hook in Tibetan script and it is

used to summon the intentionality of enlightened mind. Here it invokes the realiza-

tion of VAJRA SAMAYA, the infallible truth of the Three Kayas. Although we cannot be

literal about “invoking” ultimate wisdom, nevertheless, it is used metaphorically.

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There are two types of SIDDHI or accomplishments: common and supreme. In

the common category, there are also two sub-categories. The first is the four enlight-

ened activities: pacification that soothes negativity, sickness, demons, and obstacles;

enrichment that increases longevity, merit, glory, wealth, wisdom, and qualities;

magnetizing that brings the phenomenal world of devas, demons, enemies, and hu-

mans under one’s influence and power; and wrathful/forceful activity that dispels em-

bodied enemies and disembodied obstructors that block the path to realization. The

second category is the eight accomplishments: medicinal pills, eye salve, swift feet,

penetration of matter, enchanted sword, sky-faring, invisibility, and suppression of

disease.

Supreme accomplishment is the attainment of omniscient wisdom simultane-

ous with the attainment of all kayas, primordial wisdoms, and qualities of awakening,

such as love, compassion, enlightened activity, and great ability.

PHALA means fruit or result. It is the fruition level of the Three Kayas attained

through the paths of Mahayoga, Anuyoga, and Atiyoga. It can also be explained as

the fruition of the two kayas that benefit oneself and others.

HUNG bestows PHALA and AH seals the attainment in the sphere of dharmad-

hatu.

After reciting the mantra, the longevity sadhana (pg. 31 – 34). can be inserted

is one wishes to practice it.

The Four Nails that Bind the Life Force

Now I would like to review the Four Nails:

1. The nail of the wisdom form of the deity brings all phenomena, outer and inner,

into pureland and realized beings. On the subtle level, the impure channels be-

come wisdom channels.

2. The nail of reciting the mantra transforms ordinary sound into the sound of

mantra and the indivisibility of sound and emptiness is realized. Ordinary sounds

are inanimate sounds such as the sounds of the five natural elements and also

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the animate sounds of living beings. On a subtle level, impure prana becomes

mantra.

3. The nail of emanating and reabsorbing light allows us to approach, accomplish,

and perform the enlightened activity all at the same time.

4. The nail of unwavering wisdom mind removes the subtle tendencies of eternalism

and nihilism.

Tsog or Feast Offering

Tsog or feast offering is a supreme method of accumulating merit and wisdom.

There is no time for me to go into this practice. I will have to do it another time.

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THE YOGA OF THE CLEAR LIGHT OF THE WISDOM MIND

HO The self-arisen mandala deities,

The support, the supported, and all aspects of apparent phenomena

[Dissolve] into the vast expanse of the basic space of reality, ineffable, be-

yond conceptual elaboration,

Without fabrication, all-pervasive equalness.

AH AH AH

Once more, like a rainbow appearing in the sky,

The magical expression of unobstructed pristine awareness,

All apparent phenomena, sounds, and thoughts,

Arise as the mudras of the three vajras.

OM AH HUNG

The profound yoga of the Clear Light of Wisdom strikes the fourth nail, unwa-

vering and stable wisdom mind. The first verse ends with AH AH AH and dissolves the

mandala. The second verse ends with OM AH HUNG and re-establishes the magical

body of union. The dissolution is practiced in order to remove subtle tendencies to-

wards eternalism and the re-awakening is practiced in order to remove the subtle

power of nihilism.

The yoga of the Clear Light of Wisdom is presented in terms of essence, na-

ture, and function. Its essence is emptiness or freedom from characteristics; its na-

ture is unceasing natural clear light; and its function is the magical body of union, the

wisdom deity that is the unity of the essence of emptiness and the nature of clear

light. Although relatively, a wisdom deity has characteristics such as shape, color,

and form, ultimately, wisdom deity is free of these characteristics.

The body of union or the wisdom deity is also termed bodhicitta (jang-chub

sem). Jang means the total purification of ignorance and afflicted emotionality; chub

means that the expansion of all the qualities of kayas and primordial wisdoms; sem

or mind is that which experiences the purification of ignorance and the expansion of

wisdom. The completion of these two aspects is buddhahood. Shortly after Lord

Shakyamuni attained realization, he announced that he would not teach others be-

cause they would not be able to understand noncomposite, sheer emptiness. Later

on in India, the famous philosopher Nagarjuna expounded the doctrine of emptiness,

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and later in Tibet, the great master Pema Jungne defined the Nyingma view of Clear

Light of Wisdom as the integration of Nagarjuna’s view of emptiness with Shantirak-

shita’s code of ethics.

We should know that without Nagarjuna’s view of emptiness we cannot begin

to do any meaningful practice. Practicing without the view of emptiness is like being

a chicken – although technically a bird, it doesn’t fly too well. To have Nagarjuna’s

view is like being a garuda, the mythological bird that soars very high in the sky. In

his own words, Guru Rinpoche explained this when he said, “My view is as high as

the sky but my conduct is a fine as a grain of sand.” This means that conduct must

coincide with view and view must coincide with conduct. If we pursue view to the

detriment of conduct, we are defeating ourselves because we are creating karma and

realization is getting further and further away. We are also defeating ourselves if we

over-emphasize conduct to the detriment of view.

On the topic of philosophical perspectives, there are four types:

1. Views held by unrealized beings who do not recognize their self-nature and expe-

rience the six realms of beings and the three planes of conditioned existence.

2. Explicitly wrong views of which there are three hundred and sixty types that can

be synthesized into two categories -- nihilism and eternalism.

3. Views of partially realized beings, such as arhats.

4. The utterly pure view, the most excellent, the garuda.

In the Nyingma lineage, the utterly pure view that I referred to previously as

Nagarjuna’s view of emptiness is termed the view free from elaboration – the view

free of the four conceptual extremes: existence, nonexistence, both existence and

nonexistence, and neither existence nor nonexistence. To practice the yoga of the

Clear Light of Wisdom means to penetrate the sphere of ultimate wisdom. But if Clear

Light of Wisdom is itself asserted, it becomes another form of eternalism; if it is

negated, it becomes another form of nihilism. That is why it is essential to maintain

the Clear Light of Wisdom without deviation, and this is the reason for dissolving and

re-awakening the deity mandala.

The dissolution of the deity mandala begins with the syllable HO! -- great won-

der or amazement. Self-arisen (rang lay shar) does not mean to arise from oneself as

opposed to arising from something other. It means to arise spontaneously without

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reference to self and other -- to arise in the very nature of being. Such self-arising is

wisdom deity arising, the expression of the pure awareness of wisdom.

The second line says that self-arising awareness-wisdom includes all possible

appearances and existences referred to as the support and the supported -- the ce-

lestial palace and the wisdom deity. The support and the supported dissolve beyond

all elaboration which means that they dissolve into dharmadhatu (cho-ying), the ba-

sic space of reality, indescribable (jo-med)and free of the four extremes, unmodified

(ma-chos) vast space (long), all-pervasive (dal) equalness or evenness (nyam-pa-

nyid).

There are two ways of visualizing the dissolution. In the gradual style, the

mandala dissolves into light, the light dissolves into the palace, the palace into the

retinue, the retinue into the feminine consort, the feminine consort into the mascu-

line deity, the masculine deity into the jnanasattva, the jnanasattva into the samad-

hisattva, and the samadhisattva into a point of light that becomes progressively

smaller until it is completely dissolved in space. Then we abide in the state of non-

conceptual absorption.

However, in this practice, the dissolution is instantaneous like a rainbow. In a

single instant, everything is free of elaboration. We realize that there is no substance

and nothing to believe in or not believe in. We close the dissolution section of the

text with three repetitions of AH, the syllable of non-arising emptiness-dharmadhatu.

In the first part of the practice, the creative stage of meditation, we meditated

on the relative deity with characteristics in order to destroy attachment to ordinary

appearances. Now, in the completion phase of meditation, we meditate on the ulti-

mate deity, the radiant expression of clear light, in order to realize ultimate bod-

hicitta and ultimate siddhi. However, please remember that both aspects, relative

and ultimate, are pure nondual wisdom. The infallible truth is that form is emptiness

and emptiness is form. To avoid our tendency to equate emptiness with nothingness,

we re-awaken the mandala in the same manner we dissolved it -- in a single moment,

like a rainbow. Then we abide in the state of the unobstructed expression of nondual

wisdom: all visual appearances are deity, all sounds are mantra, and all thoughts are

the nature of reality-itself. In brief, all phenomena are complete and perfect as wis-

dom deity mandala. All forms are the manifest nature of vajra body; all sounds are

vajra speech, and all thoughts are vajra mind. In acknowledgment of these three va-

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jras of body, speech, and mind, we say OM AH HUNG and again the body of the union

of inseparable appearance and emptiness is sealed, free of nihilism.

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THE VIRTUOUS CONCLUSION

Whatever virtues have been accumulated in the three times,

They are dedicated in the expanse of non-conceptual dharmadhatu.

I think you have already learned about the three noble rituals: the preliminary

practice of bodhicitta, the main practice of concentration, and the concluding prac-

tice of dedication. Without these three elements, practice is subject to deterioration.

Our actions create karma instead of wisdom. The practice of dedicating merit en-

sures that our actions always create merit and wisdom that will increase and expand

until we attain complete realization. There are many extensive teachings on the prac-

tice of dedication. I referred to them in the section on the Ten Branches. So for now, I

will just repeat that a single moment of anger can eradicate all the merit and wisdom

that we have accumulated during a thousand aeons of time. I think this makes the

point. Milarepa also emphasized the importance of dedicating the merit. He said that

the merit of a yogi meditating in isolation and the merit of the sponsors living in the

city are equal and that they will attain enlightenment at the same time.

Consider for a moment why we are practicing this sadhana. For enlightenment,

right? And what is enlightenment for? For the sake of all beings, right? Therefore, we

must start with bodhicitta, the first of three noble elements of practice. In fact, we

must have bodhicitta at all times, not only for sadhana practice but continually, be-

cause without it, any action, even sadhana practice, is samsaric and limited. Then

when we are meditating, we must concentrate because without concentration obsta-

cles will lead us astray. For example, we may be sitting on the meditation cushion

with the sadhana open in front of us, but our mind is far removed from what we are

doing. So, that’s why concentration is the second important element in our practice.

As to how to conclude our practice, that goes back to the importance of dedicating

merit. I don’t have to repeat that. Dedication is like putting money in the bank -- not

only does it stay there safely but it also accrues interest and you can withdraw it

when you find yourself in the bardo of the afterlife! So, please make sure that you

dedicate your practice and all your actions to the welfare of all beings and not to

selfish interests. The ultimate way to practice the dedication of merit, the third im-

portant element, is free from any reference to the three spheres of duality -- the per-

son dedicating the merit, the dedication, and those to whom the merit is dedicated.

This dedication is in the sphere of reality-itself, dharmata.

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Not abiding in existence or worldly peace, but arriving at primordial nature

Beyond coming together and separation, may all beings awaken to buddha-

hood.

These lines refer to monlam, the path of aspiration. Through the practice of

dedication, the roots of virtue are amassed or gathered; through the path of aspira-

tion, the roots of virtue are actualized. Without coming together and separating

refers to our primordial nature, the noncomposite state that is free of causes and

conditions. The meaning is that because our primordial nature is free, nothing needs

to be joined together or separated apart in order for us to realize it.

The essence is original purity beyond rational mind;

The inherent nature is spontaneously self-existing supreme awareness;

Compassionate responsiveness arises as manifold clouds.

May there be the auspiciousness of supreme bliss.

This verse of the auspicious wishes expands the limits of our practice. We visu-

alize a mass gathering of all our root and lineage teachers, yidams, dakinis, and

dharmapalas above us in the sky. They cast down flowers while reciting this verse of

auspicious wishes and rejoicing in our merit. This particular verse is called The Virtue

and Bliss of the Three Roots Combined. The first line refers to dharmakaya, the sec-

ond to sambhogakaya, and the third to nirmanakaya. The wish is that all beings in

conditioned existence recognize the inseparable Three Kayas and thus realize the

supreme bliss of transcendence.

Colophon

May this profound path that combines all essences, the essential point of

ten million sadhanas, be useful to those of fortunate karma and bring un-

surpassable benefit!

To fulfill the wishes of the Dharma master, Tulku Jigme Choying Norbu De,

whose previous positive karmic patterns were awakened, some pieces of

whatever thoughts arose were compiled by Jigdral Yeshe Dorje.

Mangalam.

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Now we have completed the text. Kind of!

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