THE SOLE ESSENCE OF CLEAR LIGHT TRÖMA TÖGAL PRACTICE THE TERMA REVELATIONS OF HERUKA DUDJOM LINGPA and COMMENTARY BY ONE OF HIS FOREMOST DISCIPLES, TÜLKU DRIMED ÖDZER Translated by Lama Chönam and Sangye Khandro Light of Berotsana Translation Group BEROTSANA PUBLICATIONS CONTENTS Introduction by Lama Tharchin Rinpoche 1 Translators’ Introduction 5 The Sole Essence of Clear Light PART ONE: Tröma Tögal Guru Yoga arranged by Jigdral Yeshe Dorje, Kyabje Dudjom Rinpoche entitled The Essential Key Point of the Secret Method 15 PART TWO: Commentary entitled Stainless Luminous Expanse by Tülku Drimed Ödzer, son of Heruka Dudjom Lingpa 49 PART THREE: The Heart Blood of One-Hundred Thousand Ḍākinīs 89 PART FOUR: The Practice for the Clear-Light Bindu entitled The Heart Essence of the Ḍākinīs by Dudjom Lingpa 189 Translators’ Dedication 213 Notes 215 Lama Tharchin INTRODUCTION Ḍākinī Day, 1st Month, Year of the Female Iron Rabbit March 29, 2011 DUDJOM LINGPA was the treasure revealer of this tögal text, , which comes from his Tröma cycle. In the present fortunate eon(kalpa zangpo (bskal pa bzang po)), 1,002 buddhas will appear—including Buddha Shākyamuni, who was the fourth buddha. Dudjom Lingpa, Nuden Dorje Chang, was and will be the teacher of all of these 1,002 buddhas, giving them empowerments, prophecies, teachings, etc. Over many lifetimes, Dudjom Lingpa’s incarnations have appeared as incomparable scholars, mahāsiddhas, paṇḍits, and other wisdom beings who have accomplished inconceivable activities for the benefit of beings. For example, in Guru Rinpoche’s time when he came to Tibet, he had twenty-five main disciples. Among the main disciples, the most exalted of them all was Drogben Khye’u Chung Lotsāwa(’brog ban khye’u chung lo tsa ba). In one story, Guru Rinpoche and Yeshe Tsogyal were walking in the mountains and sitting, meditating on a hillside. Guru Rinpoche suddenly said, “Oh, no ...” with great sadness. Yeshe Tsogyal asked him what was wrong, and he replied, “In the future, people’s afflictive emotions will be so wild and turbulent that no Buddhist teachings will be able to help.” Yeshe Tsogyal then made prostrations to Guru Rinpoche, touching his feet to her head, and prayed to him, “Please emanate a most powerful being at the time to benefit these people.” Guru Rinpoche then said, “Yes, it’s true ... there are three most powerful emanations: Khye’u Chung Lotsāwa’s body, your [i.e., Yeshe Tsogyal’s] speech, and my [i.e., Guru Rinpoches] own mind.” Guru Rinpoche went on to say that, in eastern Tibet, these three emanations would be combined into one as an emanation of Dorje Trolod, the most powerful and wrathful of the eight manifestations of Guru Rinpoche. Riding on a yellow tiger, this emanation would come to eastern Tibet. In addition to Guru Rinpoche’s prophecy, some twenty treasure revealers had prophecies that Dudjom Lingpa’s emanations would come during this degenerate time. Dudjom Lingpa never studied with human teachers, including when he was a child, for reading and writing. He was educated instead by many different buddhas in many different Buddha fields. No one can write with Dudjom Lingpa’s amazing wisdom qualities. His twenty-two volumes of treasure teachings contain teachings that are very special. Among these teachings, the most precious and special of all is his Tröma cycle [i.e., chö practice]. There are many chö practices in India and Tibet, but Dudjom Lingpa’s chö is unlike any other because no other chö practice has the Great Perfection—trekchö and tögal in particular. Therefore, Dudjom Lingpa’s Tröma is incomparable to any other chö practice. Thirteen of Dudjom Lingpa’s disciples attained the rainbow body directly from practicing Dudjom Lingpa’s Tröma tögal. From Dudjom Lingpa’s time to that of the second Dudjom, H.H. Dudjom Rinpoche, so many students have continued to practice and to attain rainbow body. This shows how this text is so special. Now, Sangye Khandro and Lama Chönam have retranslated this text, plus they have translated additional, necessary instructional texts on how to do this tögal practice that were written by both Dudjom Lingpa and Tülku Drimed Ödzer. I truly rejoice that Sangye Khandro and Lama Chönam have translated these precious texts. According to my own experience with Sangye Khandro, she is a wonderful oral translator. When we receive teachings from Dudjom Tersei Tsewang Jigme Thrinley Norbu, our Lord Protector and son of H.H. Dudjom Rinpoche’s body, speech, and mind, I have great appreciation of her capacity for translation. Not only does she excel in translation, but she also holds this lineage of both Dudjom Lingpa and H.H. Dudjom Rinpoche, Jigdral Yeshe Dorje. Sangye Khandro also has pure lineage with Dungsei Thrinley Norbu Rinpoche—more than words, her translation carries the life blessing of these precious teachings. Therefore, I am recommending this translation as the very least of the students of H.H. Dudjom Rinpoche and Dungsei Thrinley Norbu Rinpoche, as the family lineage holder from Repkong, with pure intention and aspiration prayers for the spread of the Great Perfection lineage until saṃsāra is exhausted. Ngakben Tsedrup Tharchin, known to most dharma friends as Lama Tharchin TRANSLATORS’ INTRODUCTION THIS TEXT is a rare and precious gift that represents the most sacred and supreme spiritual attainment—the possibility of attaining the state of permanent exaltation, fully enlightened buddhahood in the great transference body of rainbow light. As one of the most secret teachings that exist in all of Vajrayāna Buddhism, the contents in this book are intended for the eyes of all fortunate disciples who are fully authorized and truly possess the three wealths of faith, diligence, and prajñā. It is our sincere prayer that this book does not fall into the hands of those who have no intention of internalizing this teaching through practice and especially those who are lacking empowerment or authorization from a qualified vajra master of this tradition. For those who are qualified, we pray that this may be a feast of wisdom awareness that will assist them to achieve the highest goal of this path, the rainbow-body transference. Now we will present this introduction in harmony with the three supreme and rare objects of refuge. Through these efforts, may the great lineage of this profound practice continue to prevail throughout the world. Part One First, the authenticity of the great terton treasure revealer who revealed this treasure, Heruka Dudjom Lingpa,(1) will be discussed. The quotes cited here represent the words of Padmasambhava and other great enlightened masters. Among the predictions found in the treasures of the vajra master Padmasambhava, it states: In the future time of degeneracy, my inseparable manifestation will appear in the manner of a hidden practitioner. As one who has actually seen the truth of the nature of phenomena, he will receive the three treasures(2) of the manifest expanse of all phenomena—reality itself. He will be a spontaneously present vidyādhara(rigdzin (rig ’dzin); pure awareness holder); and as the dynamic strength of magical manifestation, he will come to be known as “Heruka Dorje Trolod.” This keeper of Padma’s secret treasures will manifest in the world. Just to meet him and make an auspicious connection means that one thousand fortunate disciples will discover the state of vidyādharahood. The lord of humans, the king, and subjects will once again unite. Thus, it states, and also in the predictions from the treasures of Terton Rashagpa, it states: In the land of Kham, the incarnation of Drogben will appear. His heart will be marked by a purple, triangular-shaped mole. In the treasure predictions of Orgyen Lingpa, it states: The one known as the treasure revealer Dorje Trolod will come. Also, in the treasure predictions for the mahāsiddha Kharnagpa,(3) it states: During the most degenerate time, your reincarnation will be known as “Dudjom,” the one who reveals the heart essence of the ḍākas and ḍākinīs. Hence, just as the predictions are clearly stated in at least ten ancient treasures, it is evident that Dudjom Lingpa was a sublime personage, great scholar, and accomplished master, as well as an unmistaken representative of Guru Padmasambhava. As for the place of his rebirth, Dudjom Lingpa was born in Golog, in the northeastern region of Kham, on the tenth day of the first month, fourteenth Rabjung Year of the Female Wood Sheep, 1835. His father, Ahten, was from the clan known as Nub. His mother was from the Mu clan, and her name was Tshawo Dzog. At his birth, many astonishing signs were witnessed, such as snowflakes falling in the shape of flowers and circles of rainbow light surrounding the tent where his birth took place. From the time of his youth, he displayed miraculous abilities, as well as the potential to magnetize the minds of others. Through his own pure appearances, he directly encountered the pure lands and assemblies of wisdom deities. As the tendencies of his previous lives reawakened and in dependence upon the arising of visions, he brought to mind pith instructions on the profound teachings. With connate prajñā ablaze like a fire, his ability to read and write was inspired by mere indications such that he could understand everything without effort or impediment. He met Guru Rinpoche face-to-face and received pointing-out instructions on the view of the Great Perfection, future predictions, and advice. Furthermore, in his lifetime, he never had to endure the hardship of applying effort toward spiritual training. As the karmic propensities of previous familiarities gradually awakened within him, he would have continual visions of the wisdom deities for extended periods of time. These visions included the great mother Tröma Nagmo, the mahāsiddha Saraha, the eight vidyādharas,(4) the twenty-five disciples, translators, pandits, the omniscient Longchenpa, and many others. His potential to fully realize all categories of the profound and vast dharma blazed impartially. Taking the two paths of generation and completion as the ground, he perfected the fruit of the common and supreme attainments to become a great, fully accomplished vidyādhara. The presence of this great, irrefutable, and renowned treasure revealer was not other than that of the great vajra master Padmasambhava himself. Dudjom Lingpa was the predecessor of the vajra master Victorious in All Directions—Jigdral Yeshe Dorje, Kyabje Dudjom Rinpoche—whose enlightened form and sublime teachings many of us had an opportunity to encounter in this very lifetime. Dudjom Lingpa brought forth three cycles of spiritual revelations in his lifetime. They are known as the “earth revelations of the heart essence of the ḍākinī,” “the mind revelations of the welling forth of the expanse of wisdom,” and “the pure vision cycle of the matrix of primordial wisdom.” This text belongs to the cycle on “the mind revelations of the welling forth of the expanse of wisdom.” Part Two Second is a brief explanation concerning the stages of receiving the teachings from the profound treasures, including this particular transmission. Generally, the doctrine of Lord Buddha is synthesized within the two greater divisions of Kama and Terma. This teaching belongs to the latter, Terma, which means the division of profound treasure revelations. Within that, of the three stages of practice known as generation, completion, and perfection stage, this teaching belongs to the stage of the Great Perfection. On the Great Perfection stage, there are three classes known as the mind, expanse, and upadesha pointing-out instruction classes(sem, long and men ngak gyi de süm (sems, klong, and man ngag gyi sde gsum)). This text belongs to the upadesha class of the Great Perfection stage that involves two levels of practice, namely, —cutting through to original purity—and —directly crossing over with spontaneous presence(ka dag khregs chod and lhun drub thod rgal). This teaching specifically corresponds to the second stage of practice, the spontaneous presence of tögal. Not only is this convenient to practice, it brings forth the most profound and expedient blessings since these are the special upadesha instructions for accomplishing the rainbow body in a single lifetime. The stages for engaging in this practice are as follows. First of all, from a fully qualified spiritual guide a suitable disciple must receive complete teachings on the preliminary practices known as ngöndro. Then the five-hundred thousand accumulations of the preliminaries must be performed according to the lineage, with special emphasis on the practice of cultivating devotion to the spiritual guide through guru-yoga practice. The disciple must be diligent in mingling his mind with the guru’s wisdom awareness through receiving the four empowerments. Once the ngöndro accumulations are complete, the Tröma phowa(’pho ba; pronounced powa) practice is engaged as a retreat for at least five-to-seven days. Following this, the disciple enters the stages of receiving ripening empowerment, liberating commentary, and supplementary reading transmission that correspond to the successive cycles of practice. The next stage of practice involves the retreat for accomplishing the approach, accomplishment, and activity mantras of Ḍākinī Tröma Nagmo. This is followed by the one-hundred-and-eight-day retreat that corresponds to wandering throughout the one-hundred and eight great charnel grounds. Once qualifying in the ways mentioned above, the practitioner must firmly establish the profound view and conduct of the practice known as “discerning saṃsāra and enlightenment.”(ru shan) Then if the disciple has undeniable faith, diligence, and knowledge—these three—according to the oral permission and instructions of the vajra master, he or she is ready to begin this stage of the Tröma tögal practice. Once beginning tögal practice: the outer luminosity of the perfectly pure space, with rainbow patterns resembling glossy, colorful brocade silk, will manifest. Within this, the inner luminosity of the empty light molecules will arise as five-colored circles of light. The inner luminosity of the far-reaching water luminosity is the door through which clear light is rendered manifest. The luminosity of self-emergent prajñā is the basis for the arising of clear light, so it is the very nature of awareness as the spontaneous presence of the three kāyas. By emphasizing the key point of these four luminosities, the passageways of the four visions are gradually traversed; and the stage of fruition as the four kāyas is attained as the result. Now we will briefly touch upon the meaning of reference to the passageway of the four visions. When in empty space the empty-light molecules of the radiant awareness of the vajra chain of awareness manifestations appear through the visual field of perception, this is known as the first vision called “the direct or actual realization of the nature of phenomena.” This vision is dependent upon the level of inner accomplishment. It should not be assumed that this stage has been reached merely by the appearance of rainbow-light bindus. Even children see rainbow molecules, or bindus of light. The second vision is called “the vision of the ever-increasing manifestation.” This occurs when the space and bindus grow larger and more expansive so that space resembles the example of an over-turned cup, a large gong, or one’s entire field of awareness. The ever-increasing bindus of light appear to be about the size of a single bean, a thumbnail, or a round mirror.(5) The brilliance of awareness itself becomes more and more stable and expansive, which is the ever-increasing vision. From then onward, all impure appearances are purified in space; and when the perfection of the manifestation occurs so that phenomena are only pure, this is the third vision called "the vision of the full measure of awareness.” At this time, all outer and inner appearances are liberated as pure lands and all discursive thoughts arise as primordial wisdom so that, even if one were to search for impure phenomena, it would not be found. At this stage, it is impossible for concepts to arise. Even if it were, it is taught that they would last about as long as the duration of a shooting star. The fourth vision of the exhaustion of all appearances of the nature of phenomena is as follows. At this time, all impure appearances arise as the display of vital energy and mind. Initially, all impure appearances arise from the ground and are appearances of the ground. When appearances arise, the motion of the vital energies is generated; and when the manifestation of this motion appears, this is not the actual ground. Since it is necessary for a practitioner on this level to seize the immutable ground of the space of original purity, it is also necessary for all of the appearances of the full measure of awareness to finally reach completion in basic space. It is as the great omniscient Longchenpa states in his (teg chog rinpoche’i dzod (theg mchog rin po che’i mdzod); Longchenpa): All aspects of the appearance of clear light that are dependent upon vital energy must be increased. Finally, they must be exhausted. This is because it is necessary to seize the immutable resting place of the basic space of original purity, the ground of liberation. Hence, all impure and pure appearances of conditional phenomena gather within the expanse of the inner clarity of the ever-youthful vase embodiment. Seizing this immutable resting place is the ground of the completion of all phenomena. As the spontaneously present, precious bud of the resultant kāya, appearances are solely that of wisdom. Part Three Third, since it is certain that this profound dharma possessing blessings of undiminished splendor brings us the unmistaken, true tradition, it must be undertaken with great care. If this text and these teachings fall into the hands of someone who belittles the need for faith and pure samaya, then the dharma protectors will harm that person’s life. As explained before, if a disciple has not fully purified his or her mind through the preliminary and actual practices and attempts to practice this dharma because it is well known or said to be the swiftest path of the nine vehicles, it will be extremely difficult for the final result of this path to actually mature. If there is still any question as to how this dharma is to be practiced, it is to be practiced by an individual who is under the guidance of a fully qualified spiritual teacher. The teacher must possess the wealth of the lineage, reading transmissions, and upadesha instructions. Once connecting with such a teacher: if the disciple possesses stable, irreversible faith, unwavering devotion, the strength of unflagging diligence, and the wealth of having cultivated all three levels of wisdom and purity in practice, then there is no instruction that can bring about liberation in a single lifetime that is more profound than this. Otherwise, if this is not the case, the loving compassion of the oath-bound guardians of the Great Perfection—Ekajaṭī, Rāhula, and Damchen Dorje Lekpa—will become wrathful toward those who lack faith, whose minds are full of mistaken views, who yearn after the highest approach, or who openly expose these teachings in public gatherings. Therefore, extreme caution concerning this level of dharma is required. In conclusion, this book is the fourth edition of and includes a new and improved translation of Heruka Dudjom Lingpa’s tögal commentary. In addition, we have included the liturgy and commentary that are necessary for a practitioner to practice Tröma tögal, particularly in the six-month Tröma tögal retreat. The Tibetan text that we used for the tögal commentary is found in the Tröma volume of Kyabje Dudjom Rinpoche’s collected works. The printing of the liturgy and commentary was offered by Lama Karti(dkar bsti); however, there is no mention of where this was printed. Our copy was acquired from Lama Tharchin Rinpoche, who has been extremely kind by giving complete instructions on how to put together the practices for the Tröma tögal retreat. The footnotes are added to give the reader a clear understanding of the specific terms and names, and a minimum of endnotes are present to clarify points and elaborate on important lists and terms. Finally, in the transliteration of Sanskrit terms, we have departed from the standard practice by replacing ś, ṣ, and c with sh, ṣh, and ch, respectively. Superscripted, lowercase letters of the alphabet refer the reader to footnotes where—upon first occurrence—we have given the Tibetan and, where known, Sanskrit equivalents for technical terms. The numbering of these notes begins again with the first letter of the alphabet oh each new page. Superscripted Arabic numerals refer to endnotes that will be found following the translation. These notes are numbered consecutively. The root of this virtue is dedicated in general to the propagation of the precious doctrine of the Buddha and specifically to the propagation of this great secret doctrine of the clear-light Great Perfection throughout all times. We also dedicate this virtue to the longevity of all great spiritual teachers and upholders of the doctrine. May these wisdom blessings increase and endure in this world forever! Lama Chönam and Sangye Khandro Tashi Chöling PART ONE TRÖMA TÖGAL GURU YOGA ENTITLED The Essential Key Point of the Secret Method. ARRANGED AS A STRAIGHTFORWARD LITURGY arranged by Jigdral Yeshe Dorje AH RANG GI CHI WOR PAD DA’I TENG Above my crown, upon a lotus and moon, DOR JE LAMA PAD MA JUNG is the Vajra Guru Lotus Born KAR MAR DANG DEN TSEN PE DREI with a flesh-colored luster, adorned with the marks and signs. CHU DRÜG ZHON NU ZHI MA TRO A youthful sixteen, semi-wrathful, PAD ZHWA BER CHAM CHÖ GÖ SOL wearing the lotus hat, brocade cloak, and a bhikṣhu’s robe— CHAG YEI DOR JE YON BHAN DHA in his right hand, he holds a vajra; the left, a skull. ZHAB NYI GYAL PO ROL TAB ZHÜK Seated with both legs in the kingly posture, ÖD DANG JA TSON LONG DU SAL [he is] visualized within an expanse of light and rainbows ME LONG NANG GI ZÜK NYEN ZHIN like a reflection of an image within a mirror. DRANG SAL KU YI CHA NAM LA Within the radiantly clear aspects of his kāya, GYÜ SÜM RIG DZIN LA MA DZOK the vidyādhara gurus of the three lineages are perfectly complete. HUNG HRI KYAB NEI KUN DÜ NGO WO OR GYEN JE Lord Orgyen, embodiment of the nature of all objects of refuge; KHYEN TSE NÜ PA’I DAG NYID RIN PO CHE Precious One, the nature of wisdom, power, and compassion— NGA GYA NYIK MA’I DRO LA TÜK JE ZIK look upon all beings in this five-hundred-year period of degeneration LEI DANG NYON MONG DRAG PÖ DUNG WA YI who are tormented by the overwhelming strength of their karma and passions. DAG SOK KHYED KYI JE JÜG GYÜ DZIN NAM If you lose your compassion for me and all who are your disciples and lineage holders, TÜK JE YAL WAR DOR NA SU LA RE who can we possibly count on? KYE MA KYI HÜD KYAB GON TÜK JE CHEN Alas! Compassionate protector and source of refuge, TSE LÜ DI LA JEI SU MA ZUNG NA if you do not care for us during this life, KYE NEI ZHEN DU PÖ TSE CHI ZHIG CHA what will come of us when we transfer to our future lifetimes? DAG SOK GYÜ DZIN TÜK JE DOR WA NA If you lose compassion for us who are your followers, DZOK SAN GYE PA’I GÖ PA CHI ZHIG CHI what is the point of becoming fully enlightened? DAG NYID DED GÜ MÖ PA’I DÜNG SHÜK KYI Through the strength of my fervent faith and devotion, SOL DEB Ö DOD BOD DO PAD MA JUNG I pray, crying out to you Lotus Born Guru! GO SÜM MI CHED DED PEI KHYOD LA DÜD With unflagging faith, I bow to you with my three doors. TÜK JE ZUNG SHIG OR GYEN RIN PO CHE Precious Orgyen, pray hold me with your compassion. CHIN GYI LOB SHIG LA MA TRUL PA’I KU Nirmāṇakāya guru, grant your blessings. LÜ LA DE WA POR CHIG KHAN DRO’I TSOK Gathering of ḍākinīs, ignite the bliss in my body. NGAG LA NÜ PA KYED CHIG YI DAM LHA Wisdom deities, revitalize the potential of my speech. SEM LA TOK PA POR CHIG GU RU JE Revered guru, transmit realization to my mind. DRUB PA’I NAL JOR DAG LA CHIN CHEN POB Bestow great blessings upon the practitioners. LÜ LA GYUR MED KU YI CHIN POB CHIG Bestow the blessings of the unchanging kāya upon my body. NGAG LA TSANG YANG SUNG GI CHIN POB CHIG Bestow the blessings of melodious enlightened speech upon my speech. SEM LA TRUL MED TÜK KYI CHIN POB CHIG Bestow the blessings of the unconfused enlightened mind upon my mind. YON TEN DREN DA DRAL WA’I CHIN POB CHIG Bestow the blessings of unrivalled enlightened qualities. TRIN LEI DRO DUL NAM ZHI’I CHIN POB CHIG Bestow the blessings to tame beings through the four enlightened activities. CHOG DANG TÜN MONG NGÖ DRUB CHIN POB CHIG Bestow the blessings of the common and supreme siddhis. YE SHE GYU MA’I KU RU CHIN GYI LOB Bless me as the magical wisdom kāya. JA LÜ PO WA CHEN PO’I SA RU DRONG Lead me to the ground of the great rainbow-body transference. OM AH HUNG BENZAR GURU PAD MA TOD TRENG TSAL BENZAR SAMAYA DZA DZA KAYA JNANA MAHA SAMATI AH BHE SHA YA AH AH Recite as much as possible, after which... LA MA DOR JE CHANG CHEN PO’I From the great guru vajra holder’s NEI SÜM YIG DRÜ TSEN PA LEI three places marked by the three syllables, DE DAG NAM KYI WANG CHIN LAB all empowerments and blessings JA YI TRIN PUNG TIB ZHIN CHUNG emerge like massing clouds of rainbow light— RANG TIM DRIB DAG WANG GI MIN dissolving into one, purifying all obstructions, and maturing through empowerment. GA DANG TONG PA’I ÖD SAL BAR The clear light of empty bliss blazes. NEI LÜK RIG PA JEN LA BÜD The fundamental nature of awareness is laid bare. ÖD SAL MA Ü LHUM SU ZHÜK The child luminosity enters the womb of the mother [luminosity]. LAR NI LA MA ÖD DU ZHU Then the guru melts into light, RANG SEM DRI DRAL YER MED DREI mingling inseparably with one’s stainless mind. RANG LÜ PUNG KHAM KYE CHED DANG One’s body, aggregates, elements, and sense sources, NÖD CHÜD NANG WA TAM CHED KUN as well as the universe and all inhabitants, CHÖ NYID TONG PA’I KHA RU ZHIG dissolve into the space of the empty nature of phenomena. TONG NYID NGANG LEI KED CHIG GI Instantly from within emptiness, KHA LA JA TSON SHAR WA ZHIN like a rainbow appearing in the sky, NANG WA TAM CHED KHA CHOD ZHING all appearances are the pure land of Space Activity. SID PA DAG NYAM ÖD DU NANG Existence appears as the light of purity and evenness. DE Ü NA TSOK PAD MA DANG In the midst of this, upon the seats of a variegated lotus, NYI DA’I DEN TENG JA ÖD LONG sun, and moon within an expanse of rainbow light, RANG NYID YE SHE KHAN DRO MA self-nature is Wisdom Ḍākinī: TRÖ MA TING NAG TRI TOD CHEN blue-black Tröma with curved vajra blade and skull, ZHON TSUL TSEN PE’I LANG TSO BAR youthful and lovely, adorned with the marks and signs, CHEN SÜM NAM KHA’I TONG LA ZIK with three eyes gazing into the expanse of space. KU DANG YE SHE NGON DU CHED The kāyas and wisdoms are revealed: ZHI MA TRO DZUM ÖD PUNG BAR semi-wrathful, smiling in a blazing mass of light, NU MA BUR ZHING PAD MO GYEI with voluptuous breasts and blossoming lotus, KHA TRANG KUR TEN GAR TAB ZHÜK standing in the dancing posture, sporting a trident in the cleft of the arm, CHER Ü RÜ PA’I GYEN GYI TREI naked and adorned with bone ornaments, Ü TRA JANG NGON LEN TSAR CHEN with turquoise-colored hair, wavy and flowing. KU LONG DRANG SAL CHEN PO’I YING Within the space of the great luminosity of the expanse of kāyas, DÜ SÜM SAN GYE YONG SU DZOK all buddhas of the three times are fully complete. KU YI ÖD DANG ÖD ZER GYI By the light and rays of the kāyas, KHAM SÜM KHOR WA’I NÖD CHUD KUN all worlds and their inhabitants throughout the three realms of saṃsāra KU DANG YE SHE ROL PA CHER are the great manifestation of kāyas and wisdoms— YE BAB NGON CHEI DZOK SAN GYE primordially present, fully manifest buddhas. Thus, having practiced as the principal ḍākinī for one month, the second month begins as follows. TONG NYID NGANG LEI KED CHIG GI Instantly from within emptiness, KHA LA JA TSON SHAR WA ZHIN like a rainbow appearing in the sky, NANG WA TAM CHED NGON GA’I ZHING all appearances are the pure land of Manifest Joy. SID PA DAG NYAM ÖD DU NANG Existence appears as the light of purity and evenness. DE Ü NA TSOK PAD MA DANG In the midst of this upon seats of a variegated lotus, NYI DA’I DEN TENG JA ÖD LONG sun, and moon, within an expanse of rainbow light, RANG NYID DOR JE KHAN DRO MA self-nature is Vajra Ḍākinī: KAR MO CHAG NYI TRI TOD CHEN white, with two arms holding a curved blade and skull, ZHON TSUL TSEN PE LANG TSO BAR youthful and lovely, adorned with the marks and signs, CHEN SÜM NAM KHA’I TONG LA ZIK with three eyes gazing into the expanse of space. KU DANG YE SHE NGON DU CHED The kāyas and wisdoms are revealed: ZHI MA TRO DZUM ÖD PUNG BAR semi-wrathful, smiling in a blazing mass of light, NU MA BUR ZHING PAD MO GYEI with voluptuous breasts and blossoming lotus, KHA TRANG KUR TEN GAR TAB ZHÜK standing in the dancing posture, sporting a trident in the cleft of the arm, CHER Ü RÜ PA’I GYEN GYI TREI naked and adorned with bone ornaments, Ü TRA JANG NGON LEN TSAR CHEN with turquoise-colored hair, wavy and flowing. KU LONG DRANG SAL CHEN PO’I YING Within the space of the great luminosity of the expanse of kāyas, DÜ SÜM SAN GYE YONG SU DZOK all buddhas of the three times are fully complete. KU YI ÖD DANG ÖD ZER GYI By the light and rays of the kāyas, KHAM SÜM KHOR WA’I NÖD CHUD KUN all worlds and their inhabitants throughout the three realms of saṃsāra KU DANG YE SHE ROL PA CHER are the great manifestation of kāyas and wisdoms— YE BAB NGON CHEI DZOK SAN GYE primordially present, fully manifest buddhas. Thus, practice as Vajra Ḍākinī for one month. For the third month, begin as follows. TONG NYID NGANG LEI KED CHIG GI Instantly from within emptiness, KHA LA JA TSON SHAR WA ZHIN like a rainbow appearing in the sky, NANG WA PAL DANG DEN PA’I ZHING all appearances are the pure land Possessing Glory. SID PA DAG NYAM ÖD DU NANG Existence appears as the light of purity and evenness. DE Ü NA TSOK PAD MA DANG In the midst of this upon seats of a variegated lotus, NYI DA’I DEN TENG JA ÖD LONG sun, and moon, within an expanse of rainbow light, RANG NYID RIN CHEN KHAN DRO MA self-nature is Ratna Ḍākinī: SER MO CHAG NYI TRI TOD CHEN gold, with two arms holding a curved blade and skull, ZHON TSUL TSEN PE LANG TSO BAR youthful and lovely, adorned with the marks and signs, CHEN SÜM NAM KHA’I TONG LA ZIK with three eyes gazing into the expanse of space. KU DANG YE SHE NGON DU CHED The kāyas and wisdoms are revealed: ZHI MA TRO DZUM ÖD PUNG BAR semi-wrathful, smiling in a blazing mass of light. NU MA BUR ZHING PAD MO GYEI with voluptuous breasts and blossoming lotus, KHA TRANG KUR TEN GAR TAB ZHÜK standing in the dancing posture, sporting a trident in the cleft of the arm, CHER Ü RÜ PA’I GYEN GYI TREI naked and adorned with bone ornaments, Ü TRA JANG NGON LEN TSAR CHEN with turquoise-colored hair, wavy and flowing. KU LONG DRANG SAL CHEN PO’I YING Within the space of the great luminosity of the expanse of kāyas, DÜ SÜM SAN GYE YONG SU DZOK all buddhas of the three times are fully complete. KU YI ÖD DANG ÖD ZER GYI By the light and rays of the kāyas, KHAM SÜM KHOR WA’I NÖD CHUD KUN all worlds and their inhabitants throughout the three realms of saṃsāra KU DANG YE SHE ROL PA CHER are the great manifestation of kāyas and wisdoms— YE BAB NGON CHEI DZOK SAN GYE primordially present, fully manifest buddhas. Thus, practice as Ratna Ḍākinī for one month. For the fourth month, begin as follows. TONG NYID NGANG LEI KED CHIG GI Instantly from within emptiness, KHA LA JA TSON SHAR WA ZHIN like a rainbow appearing in the sky, NANG WA TAM CHED DE CHEN ZHING all appearances are the pure land of Great Bliss. SID PA DAG NYAM ÖD DU NANG Existence appears as the light of purity and evenness. DE Ü NA TSOK PAD MA DANG In the midst of this upon seats of a variegated lotus, NYI DA’I DEN TENG JA ÖD LONG sun, and moon, within an expanse of rainbow light, RANG NYID PAD MA KHAN DRO MA self-nature is Padma Ḍākinī: MAR MO CHAG NYI TRI TOD CHEN red, with two arms holding curved blade and skull, ZHON TSUL TSEN PEI LANG TSO BAR youthful and lovely, adorned with the marks and signs, CHEN SÜM NAM KHA’I TONG LA ZIK with three eyes gazing into the expanse of space. KU DANG YESHE NGON DU CHED The kāyas and wisdoms are revealed: ZHI MA TRO DZUM ÖD PUNG BAR semi-wrathful, smiling in a blazing mass of light, NU MA BUR ZHING PAD MO GYEI with voluptuous breasts and blossoming lotus, KHA TRANG KUR TEN GAR TAB ZHÜK standing in the dancing posture, sporting a trident in the cleft of the arm, CHER Ü RÜ PA’I GYEN GYI TREI naked and adorned with bone ornaments, Ü TRA JANG NGON LEN TSAR CHEN with turquoise-colored hair, wavy and flowing. KU LONG DRANG SAL CHEN PO’I YING Within the space of the great luminosity of the expanse of kāyas, DÜ SÜM SAN GYE YONG SU DZOK all Buddhas of the three times are fully complete. KU YI ÖD DANG ÖD ZER GYI By the light and rays of the kāyas, KHAM SUM KHOR WA’I NÖD CHUD KUN all worlds and their inhabitants throughout the three realms of saṃsāra KU DANG YE SHE ROL PA CHER are the great manifestation of kāyas and wisdoms— YE BAB NGON CHEI DZOK SAN GYE primordially present, fully manifest buddhas. Thus, practice Padma Ḍākinī for one month. For the fifth month, begin as follows. TONG NYID NGANG LEI KED CHIG GI Instantly from within emptiness, KHA LA JA TSON SHAR WA ZHIN like a rainbow appearing in the sky, NANG WA LEI RAB DZOK PA’I ZHING all appearances are the pure land of Consummate Activity. SID PA DAG NYAM ÖD DU NANG Existence appears as the light of purity and evenness. DE Ü NA TSOK PAD MA DANG In the midst of this upon seats of a variegated lotus, NYI DA’I DEN TENG JA ÖD LONG sun, and moon, within an expanse of rainbow light, RANG NYID KAR MA KHAN DRO MA self-nature is Karma Ḍākinī: JANG MO CHAG NYI TRI TOD CHEN green, with two arms holding curved blade and skull, ZHON TSUL TSEN PE’I LANG TSO BAR youthful and lovely, adorned with the marks and signs, CHEN SÜM NAM KHA’I TONG LA ZIK with three eyes gazing into the expanse of space. KU DANG YE SHE NGON DU CHED The kāyas and wisdoms are revealed: ZHI MA TRO DZUM ÖD PUNG BAR semi-wrathful, smiling in a blazing mass of light, NU MA BUR ZHING PAD MO GYEI with voluptuous breasts and blossoming lotus, KHA TRANG KUR TEN GAR TAB ZHUK standing in the dancing posture, sporting a trident in the cleft of the arm, CHER Ü RÜ PA’I GYEN GYI TREI naked and adorned with bone ornaments, Ü TRA JANG NGON LEN TSAR CHEN with turquoise-colored hair, wavy and flowing. KU LONG DRANG SAL CHEN PO’I YING Within the space of the great luminosity of the expanse of kāyas, DÜ SÜM SAN GYE YONG SU DZOK all buddhas of the three times are fully complete. KU YI ÖD DANG ÖD ZER GYI By the light and rays of the kāyas, KHAM SÜM KHOR WA’I NÖD CHUD KUN all worlds and their inhabitants throughout the three realms of saṃsāra KU DANG YE SHE ROL PA CHER are the great manifestation of kāyas and wisdoms— YE BAB NGON CHEI DZOK SAN GYE primordially present, fully manifest buddhas. Thus, practice Karma Ḍākinī for one month. For the sixth month, begin as follows. TONG NYID NGANG LEI KED CHIG GI Instantly from within emptiness, KHA LA JA TSON SHAR WA ZHIN like a rainbow appearing in the sky, NANG WA TÜG PO KOD PA’I ZHING all appearances are the pure land of Rich Array. SID PA DAG NYAM ÖD DU NANG Existence appears as the light of purity and evenness. DE Ü NA TSOK PAD MA DANG In the midst of this upon seats of a variegated lotus, NYI DA’I DEN TENG JA ÖD LONG sun, and moon, within an expanse of rainbow light, RANG NYID SAN GYE KHAN DRO MA self-nature is Buddha Ḍākinī: TING SAL CHAG NYI TRI TOD CHEN clear blue, with two arms holding a curved vajra blade and skull cup, ZHON TSUL TSEN PE LANG TSO BAR youthful and lovely, adorned with the marks and signs, CHEN SÜM NAM KHA’I TONG LA ZIK with three eyes gazing into the expanse of space. KU DANG YE SHE NGON DU CHED The kāyas and wisdoms are revealed: ZHI MA TRO DZUM ÖD PUNG BAR semi-wrathful, smiling in a blazing mass of light, NU MA BUR ZHING PAD MO GYEI with voluptuous breasts and blossoming lotus, KHA TRANG KUR TEN GAR TAD ZHÜK standing in the dancing posture, sporting a trident in the cleft of the arm, CHER Ü RÜ PA’I GYEN GYI TREI naked and adorned with bone ornaments, Ü TRA JANG NGON LEN TSAR CHEN with turquoise-colored hair, wavy and flowing. KU LONG DRANG SAL CHEN PO’I YING Within the space of the great luminosity of the expanse of kāyas, DÜ SÜM SAN GYE YONG SU DZOK all buddhas of the three times are fully complete. KU YI ÖD DANG ÖD ZER GYI By the light and rays of the kāyas, KHAM SÜM KHOR WA’I NÖD CHUD KUN all worlds and their inhabitants throughout the three realms of saṃsāra, KU DANG YE SHE ROL PA CHER are the great manifestation of kāyas and wisdoms— YE BAB NGON CHEI DZOK SAN GYE primordially present, fully manifest buddhas. Thus, practice as Buddha Ḍākinī for one month, after which visualize oneself as the principal ḍākinī Tröma and engage in the practice just as before. This straightforward liturgical arrangement was written by Jnana [i.e., Jigdral Yeshe Dorje]. PART TWO A Commentary on How to Practice the Genuine Meaning of the Profoundly Swift Path of Clear-Light Tögal ENTITLED Stainless Luminous Expanse In the space of the nature of phenomena, Everything is primordially perfectly pure, stainless, and beyond all expression. The spontaneously present qualities of kāyas and wisdoms Are the complete abundance of the five certainties.(6) Unceasing omniscience is the stainless, single wisdom eye Of knowing the nature as it is and as it appears.(7) I always bow down to the Original Protector, the victor of the body of light [i.e., Samantabhadra]. To Mañjushrī, holder of the wealth of all victorious ones’ supreme knowledge; Padmasambhava, sole refuge for the beings of Tibet; Longchenpa, the charioteer of the essential supreme vehicle— To these three supreme objects of refuge, I bow down my head. Spontaneously present Vidyādhara Dorje Trolod,(8) Having assumed the form of a human in order to compassionately guard beings: Protector whose kindness exceeds that of all the buddhas, O Dudjom Dorje, remain within the chakra of exaltation at my crown. Your excellent speech is the quintessence of the profound ocean of termas. This essential dharma holds the ultimate meaning of all nine vehicles. THE WAY to internalize this sacred and swift path of tögal—the pinnacle of Ati—is presented here, unerringly and precisely, as it was received through oral transmission. In order to compose this, may the dharma keeper ḍākas and ḍākinīs grant their permission! The ultimate meaning of all limitless stages of vehicles that subsumes the single wisdom intent is this sacred, profound, swift path of tögal, the pinnacle of the vajra essence. The way to internalize this through the path of the union of method and prajñā is as follows. First, one must hold the ground, namely, the unmistaken, profound view of trekchö ascertained through understanding, experience, and realization—these three. This is the ground of the expanse of the Great Perfection where saṃsāra and enlightenment are equal as the originally pure exaltation of emptiness and awareness, free from extremes. With decisiveness concerning the meditation of empty clarity—great freedom from fixation—and in order to practice the profoundly swift path of tögal, one should depart for an isolated place that possesses qualities and is free from any nonconducive circumstances. The bodhichitta is then cultivated. Relying upon the practice of Vajrasattva to confess all faults and downfalls, one must strike the crucial point of practicing with the four remedial powers complete.(9) After that one considers, “Now, by practicing the profoundly sacred path of the clear light Mahāsandhi, I shall achieve the state of the great rainbow-body transference in this very lifetime. To do that, I will meditate upon the profound guru yoga as the very source of all empowerments and blessings.” With that thought, along with the contributing circumstance of intense longing and fervent faith and regard for the guru, the practice is begun. Upon the crown of one’s head of your ordinary form on a lotus seat of nonattachment to saṃsāra, a sun unsullied by faults, and a stainless moon appears a treasure trove of unequalled compassion as the nature of one’s supremely kind root guru in the aspect of the Lake-Born Guru, Padmasambhava. His color is white with a vibrant reddish hue, and he is adorned with the marks and signs as a youthful sixteen-year-old. Smiling, his demeanor is semi-wrathful as he holds a five-pronged, golden vajra in his right hand pointed to the earth with the threatening mudrā, while his left hand in the mudrā of evenness holds a kapala filled with stainless wisdom ambrosia. Upon the lid [of the kapala] appears a longevity vase full of nectar, marked by the hand emblem of any of the five families [depending upon the visualization]. This is adorned with a sprig from a wish-granting tree. Symbolizing that his kāya represents the Tripiṭaka,(10) he wears a white inner garment, a cloak, and the robes of ordination. On his head, he wears the lotus hat of liberation upon sight adorned with a vulture’s feather. He wears the boots of a Mongol ruler and sits in the kingly posture. The center of his kāya is transparent, within which the entire maṇḍala of vidyādhara gurus of the three lineages vividly and distinctly appear like stars on the ocean. In the cleft of his left arm, he holds a khatvanga indicating his secret consort, Mandāravā. He sits in an expanse of light and light rays as a magical, rainbow kāya that appears while being empty. From the essence of the three vajra places, light rays radiate and invoke the vidyādhara gurus of the three lineages, the four and six lineages of the wisdom deities, and the ḍākas and ḍākinīs of the three places, including an oceanlike assembly of dharmapālas. One dissolves inseparably with the guru’s three secrets; consider that the majestic splendor of his enlightened body, speech, and mind blazes and expands. Then, all of the deities’ empowerments, blessings, and siddhis dissolve into you like massing rainbow clouds. One’s body, aggregates, elements, and sense sources—including the entire phenomenal existence of the outer universe and inner inhabitants—dissolve into the secret place of the queen as the unchanging vajra of exaltation, the supreme aspect of all that is the space of the great, empty nature of phenomena. Considering this, one rests in emptiness. From that, all appearances of spontaneous presence instantly arise like a bubble bursting from water. The entire outer vessel of the world becomes the pure land of Exaltation Space Activity equal to the vastness of the space of phenomena. In the center of this fully endowed maṇḍala upon a lotus, sun, and moon seat, you arise as the wisdom ḍākinī—indigo-colored Tröma Nagmo—with one face and two arms, holding a curved vajra blade in the right hand and a skull filled with blood in the left. Your two legs are in the dancing posture upon a lotus, sun, and corpse seat. As a youthful sixteen-year-old, the splendor of your major and minor marks and signs is ablaze. Your three eyes are staring into the space of the three kāyas, and your expression is peacefully semi-wrathful. You have voluptuous breasts and a blossoming lotus. Your hair is tied in a topknot at the crown, as the rest flows freely down your back. The nature of the heruka consort is symbolized by your holding a three-pronged khatvanga in the cleft of the left arm. You are naked and wear the six bone ornaments, which are the crown, earrings, necklace, long mala or strand of beads, belt, and armlets and anklets that are counted as one to make six ornaments. In the expanse of wisdom, rainbow-light bindus, meditate that the magical kāya appears while being empty. Within the expanse of the kāya’s nature that’s like a clear pristine ocean, visualize that the maṇḍala of the buddhas of the three times distinctly arises as a perfectly complete arrangement of kāyas and pure lands. From the light rays of the kāyas, all stains of the universe and inhabitants of the three realms of saṃsāra are cleansed; and through the magnificent manifestations of kāyas and wisdoms, the state of perfect buddhahood is fully actualized. With fully confident, fervent faith devoid of merely mouthing words, goose bumps well up on one’s pores, tears flow from the eyes, and the mind seems to merge with the guru. In this way, generate immeasurable devotion. Since not a single living being in the three realms of saṃsāra—including oneself—is exempt from suffering, think that all beings pray to be swiftly protected from the great fear of saṃsāra and lower realms and to be placed upon the ground of original purity, the space of the ever-youthful vase kāya of the dharmatā, the state of awakening. Thus, thinking in this way, recite and so forth and and so forth as much as possible. Afterward, in order to receive the four empowerments, begin as follows. From the white upon the moon seat at the guru’s crown, white light rays emerge like massing clouds to dissolve into one’s crown and purify the obscurations of the body and channels. One receives the enlightened body vase empowerment, and the body is blessed as the vajrakāya. The potential of the nirmāṇakāya is placed in the mind stream, and the state of the fully mature vidyādhara is achieved. Consider that inseparable empty appearances and the wisdom of joy(11) are actualized. From the red upon a lotus in the guru’s throat, red light emerges like massing clouds to dissolve into one’s throat and purifies the obscurations of speech and wind. One receives the secret enlightened speech empowerment, and the speech is blessed as vajra speech. The potential of the sambhogakāya is placed in the mind stream, and the state of the immortal vidyādhara is attained. Consider that inseparable empty clarity and the wisdom of supreme joy are actualized. From the blue upon a sun in the guru’s heart, indigo light rays emerge like massing clouds dissolving into one’s heart to purify the obscurations of the mind and vital essence. The prajñā wisdom enlightened mind empowerment is received, and the mind is blessed as the vajra mind. The potential of the dharmakāya is placed in the stream of mind, and the state of a mahamudrā vidyādhara is attained. Consider that inseparable empty bliss and the exceptional wisdom of joy are actualized. Once again from the five places of the guru, light rays of five colors emerge like massing rainbow clouds to dissolve into one’s five places and purify the passion- and cognitive-based obscurations. The originally pure word empowerment is received. The potential of the svabhāvikakāya is placed in the mind stream, and the state of the spontaneously present vidyādhara is attained. Consider that inseparable empty awareness and the wisdom of connate joy are actualized. Once again, the guru dissolves into light and into oneself. Self and phenomena dissolve into the space of great kāyas and wisdom, free from words, thoughts, or expressions as the clear-light space of the actual nature of phenomena, free from intellect. Within unchanging basic space and awareness, the wisdom of emptiness is actualized. Then instantly, the outer universe and inner inhabitants of the world become the pure land of Great Bliss Space Activity, extremely immense, wide open, and perfectly uniform. Like the palm of a maiden, the environment is very gentle and smooth; and if one presses down upon the ground, it springs back with vibrancy. There are medicinal shrubs and trees covering the hills with a wonderful fragrance that envelops one like mist. Multi-colored flowers abound, such as lovely lotus blossoms. In the five regions of this pure land including the center and four directions, the natural, unceasing radiance of the five wisdoms appears as five springs. In the center is an eight-faceted, blue-colored spring. To the east, [the spring] is white and round; to the south, it is transparently golden and square; to the west, it is red and shaped like a half-moon; and to the north, it is green and shaped like a triangle. Their functions are to pacify the five passions, or poisons, and to completely bestow the appearances of five wisdoms. In the intermediate directions, there are smaller-sized cleansing pools with the eight qualities of pure water surrounded by fences made of jewels. On the banks of these pools are precious stones, and the sand is made of gold. Turquoise-colored spring water trickles into the pools. At the edge of the pure land are wish-granting trees not too dense and completely uniform. Between them, there are hanging, jeweled, silken garlands of latticework. All the birds are manifestations of the buddhas, chirping with melodious song as their stunning forms encircle the pools. They light upon the wish-granting trees and communicate the sound of the sacred dharma unceasingly. The wild animals who reside there are also very attractive as they play and lay on the grassy land as though listening to dharma teachings. Outside of this is a jeweled canyon filled to capacity with ocean water. All of these are the beautiful ornaments of the land. All intermediate directions are fully beautified by rainbow lattices and orbs of rainbow light. In this expanse, there are countless offering goddesses always making offerings, rendering praise, and serving [the objects of refuge]. These are the beautiful ornaments of the intermediate directions. The entire space is fully adorned by rainbow parasols, victory banners, large offering scarves, pendants, fans with jeweled handles, and so forth. These are the beautiful ornaments of the sky. In the center of this pure land is a one-thousand-petaled lotus of nonattachment to saṃsāra. The four directions are their usual colors, and the four intermediate directions are blue. The stamen of the lotus is orange in color and elevated in full, bloom. The rim is slightly lower; and upon that on a stainless moon and sun seat, both of which are equal in size to the lotus, is one’s self-awareness as a transparent blue . Consider this to be blazing with the light of the five colors that radiate, along with offering goddesses. Pleasing offerings are made to the enlightened body, speech, and mind of the victorious one’s, including their heirs; and all of their blessings emerge as amass of blue-black light that dissolves into the . Then, light radiates downward to purify all places of the six realms of beings and gather all longevity, merit, and glorious qualities to dissolve into the . Instantly, completely transforms into the sole mother Tröma Nagmo, indigo in color, symbolizing the unborn dharmakāya. Her single face represents great exaltation, and her four bared fangs are like the arising moon and represent the four immeasurables.(12) Her three eyes gaze into the sky, indicating the inseparable three kāyas; and her flaring nostrils indicate the spontaneous presence of the two purposes. Her two ears are lovely like a lotus, indicating the two truths; and her curving eyebrows, indivisible appearances and emptiness. Her straight white teeth indicate the perfect maṇḍala of the peaceful ones; and the slender lotus petal of her tongue, the unceasing sambhogakāya. Both arms indicate the union of method and prajñā. She holds her curved vajra blade up to the sky, indicating severing birth and death from the root; and she holds a skull filled with blood to her heart, indicating that she partakes of the blood of the three realms. Her two legs indicate the indivisibility of saṃsāra and enlightenment. Her right leg is drawn up against her secret place, indicating upwardly suppressing the gateways to the form and formless realms. Her left leg is planted upon a lotus, sun, and corpse seat, indicating downwardly suppressing the gateway to the desire and lower realms of saṃsāra. Her breasts are voluptuous, indicating the bestowal of common and supreme siddhis. Her secret place is blossoming, indicating the blazing, supreme wisdom of bliss and emptiness. Her twelve main joints are attractive and flexible, indicating the purification of the twelve interdependent links in their place; and her toes and fingers are pliant and slender, indicating the perfection of the kāyas, wisdoms, ten powers, and the paramitas. Her golden-reddish hair blazes upward to reach the peak of existence, indicating the accomplishment of self-purpose as the dharmakāya that originally never knows confusion. Her long flowing locks cover her back, indicating concern for all living beings. She is adorned with the eight charnel-ground accouterments, indicating the eight objects pure in their place, and the six bone ornaments, indicating that the six consciousnesses arise as wisdom. She wears the ornaments of the sun and moon as earrings, indicating having dispelled the darkness of ignorance. The indigo, squealing pig head that juts from her crown indicates awakening all beings from the slumber of ignorance. She stands in the expanse of a five-colored wisdom fire, indicating that she has incinerated all concepts based on duality in basic space. She holds a three-pronged khatvanga in the cleft of her left arm, indicating the nature of the male consort. The three upper points [of the khatvanga] indicate the nature, intrinsic nature, and compassion; the horn adorned with nine rings indicates the perfection of the nine vehicles; the three skulls that are dry, moist, and fresh indicate the perfection of the three kāyas; the vase of immortality with a sprig from a wish-granting tree indicates the ever-youthful vase kāya; the crossed vajra indicates having destroyed the twenty destructive views like a mountain as well as the perfection of the five kāyas, wisdoms, pure lands, and consorts; the black wooden handle indicates relative bodhichitta, and the lower tip with five vajra prongs indicates genuine bodhichitta; the five-colored silks indicate the spontaneous presence of kāyas and wisdom; and the strips of leopard and tiger skin, as well as the locks of dead and living people indicate having overcome all ḍākas and ḍākinīs of the sacred grounds. The mirror indicates the perfection of the wisdom dharmakāya; the ḍāmaru, the perfection of the wisdom sambhogakāya; and the hanging bell indicates the perfection of the wisdom nirmāṇakāya. In the middle of her kāya, there are three channels including the five chakras; and in the center of the dharmachakra in the precious jewel of her heart is a transparent, pure wisdom light channel. Its base is very subtle, with the top open and connected to the center of the eyes. Meditate on this manifestation of the all-pervasive nature of kāyas and wisdom. The outer mudrā of the kāya of light has no true, inherent substance, yet appears while being empty like the reflection of the moon on water. All the outer and inner aspects are extremely clear, and everything is distinctly vivid right down to the pupils in the eyes. Meditate that, like a rainbow in the sky, there is nothing to fixate upon as true. In the heart where luminosity abides as the ground is a bindu of light like a peacocks egg, indicating the presence of the nature, intrinsic nature, and compassion. From that, light rays radiate upward, invoking the enlightened mind of all victorious one’s and their heirs who reside in the limitless pure lands of the ten directions. Arising as an inexhaustible, ornamental wheel of enlightened body, speech, mind, qualities, and activities like massing clouds, they arrive to dissolve into one’s three doors and, in particular, into the secret path of wisdom—the bindu of the ground Samantabhadra of the heart. Consider that the three doors become the three vajras and that the outer vessel and inner inhabitants of phenomenal existence awaken as the nature of kāyas and wisdoms. Resting in this nature as much as possible is the method. Then, through the crucial points of the three-kāya postures and gazing: placing the radiance of awareness as the vajra chain between the enclosure of space and bindus, resting in the maṇḍala of the nature of clear light free from the mind of rejection, acceptance, hope, or fear is the evenness of prajñā. Once one arises from that: rather than engaging the phenomena of post-evenness with the confusion of impure perceptions, the method is to take the path of knowing the entire world to be the pure land of Space Activity and all beings the manifestations of ḍākas and ḍākinīs. At all times and in all situations, to never depart from the state of great, ineffable, unfabricated awareness is the post-evenness of prajñā. To internalize this profound path of indivisible method and prajñā for one month will bring stability for the crucial point of the gateways, bringing about functionality and granting the blessings of all the ḍākinīs in the three sacred grounds. Then, the practice for the second month is that, during the guru-yoga section, one visualizes oneself as Vajra Ḍākinī with all the accouterments fully complete, such as holding a curved vajra blade in the right hand and so forth. Above the crown is Guru Rinpoche visualized just as before, except that the lid ornament of the skull cup in his hand changes to that of a vajra. In addition, the arrangement of the pure land of Manifest Joy is just as before. Visualize oneself to be Vajra Ḍākini, white in color, holding a curved blade with a vajra handle in the right hand and a skull filled with nectar to the heart in the left. One’s hair is bound up in a knot, and above the right ear a squealing pig head protrudes. One is adorned with the six bone ornaments. From the light in the heart, lights rays emerge to invoke all maṇḍalas of the vajra-family gurus as an inexhaustible, ornamental wheel of enlightened body, speech, mind, qualities, and activities as radiant white light. Like a heap of massing clouds, they dissolve into one’s three doors and so forth just as before. During post-evenness, consider phenomenal existence to be the arrangement of the pure land of mirrorlike wisdom. During the third month, the practice is that—during the guru-yoga section visualizing Guru Padmasambhava above the crown—except for the lid ornament of the skull that he holds now becoming a precious jewel, everything else is the same. At the time of the actual practice, visualize oneself to be Ratna Ḍākini, golden in color, adorned with all the marks and signs. One’s right hand holds a curved vajra blade with a jeweled handle and the left a skull filled with blood, as well as a khatvanga. Wearing the silken garments and six bone ornaments, one stands upon a seat of lotus, sun, moon, and corpse in the dancing posture. In an expanse of wisdom, rainbow light rays and bindus, self-nature is the magical kāya of appearances and emptiness. From the light in the heart, golden light rays invoke the entire maṇḍala of the ratna-family gurus as an inexhaustible, ornamental wheel of enlightened body, speech, mind, qualities, and activities to dissolve into your three doors and so forth like before, so that all sight, sound, and thoughts awaken as the wisdom maṇḍala of evenness. Rest in this nature. The practice of method and wisdom is the same as before. During post-evenness, phenomenal existence is the maṇḍala of the support and supported wisdom of evenness taken as the path. During the fourth month, the practice is that—during the guru-yoga section visualizing Guru Padmasambhava above the crown of one’s head—except for the lid ornament of the skull that he holds becoming a lotus, everything else is the same. During the actual practice, visualize oneself to be a red Padma Ḍākini adorned with all the marks and signs, holding a curved vajra blade with a lotus handle in the right hand and a skull filled with blood in the left, as well as a khatvanga, and wearing the six bone ornaments. Both legs are in the dancing posture, standing upon a lotus, sun, moon, and corpse seat. From the light in the heart, red light rays invoke the entire maṇḍala of lotus-family gurus as an inexhaustible, ornamental wheel of enlightened body, speech, and mind to dissolve into one’s three doors and so forth as before. All sight, sound, and thought awaken as the great maṇḍala of discerning wisdom; and in this way, rest in evenness. This practice of method and prajñā is just as previously engaged. During post-evenness, phenomenal existence is the maṇḍala of support and supported discerning wisdom taken as the path. The practice for the fifth month is that—during the guru-yoga section visualizing Guru Padmasambhava above the crown of one’s head—except for the lid ornament of the skull that he holds becoming a crossed vajra, everything else is the same. During the actual practice, visualize oneself as the green-colored Karma Ḍākini, holding a curved vajra blade with a crossed vajra handle in the right hand and skull filled with blood in the left and wearing silken garments and the six bone ornaments, adorned with all the marks and signs. The two legs are in the dancing posture, standing upon lotus, sun, moon, and corpse seats. In an expanse of wisdom light rays and bindus: from the heart of the magical wisdom kāya, green light rays invoke the entire maṇḍala of karma-family gurus as an inexhaustible, ornamental wheel of enlightened body, speech, and mind to dissolve into your three doors and so forth as before. All sight, sound, and thought awaken as the great maṇḍala of all-accomplishing wisdom; and in this way, rest in evenness. This practice of method and prajñā is just as previously engaged. During post-evenness, phenomenal existence is the maṇḍala of the support and supported wisdom of all-accomplishing activity taken as the path. The supplementary practice for the sixth month is that—during the guru-yoga section visualizing Guru Padmasambhava above the crown of one’s head—except for the lid ornament of the skull that he holds becoming a wheel, everything else is the same. During the actual practice, visualize oneself as Vajravarāhī. Buddha Ḍākini, indigo in color, holding a curved vajra blade with a wheel handle in the right hand and a skull filled with blood in the left. One’s breasts are voluptuous, the secret lotus is blossoming, and the major and minor marks are ablaze with authentic presence. One is adorned with silken garments and bone ornaments, and the two legs are in the dancing posture standing upon a lotus, sun, moon, and corpse seat. Remaining in the midst of a mass of wisdom fire: from the light in the heart, the entire maṇḍala of the buddha-family gurus as an inexhaustible, ornamental wheel of enlightened body, speech, mind, qualities, and activities is invoked to dissolve into the maṇḍala of self-appearing wisdom. Considering that all appearances, sounds, and thoughts awaken as the great maṇḍala of the wisdom space of phenomena, the paths of method and prajñā are practiced just as before. During post-evenness, all appearances of phenomenal existence are taken as the path of the maṇḍala of the support and supporting wisdoms of the space of phenomena. In order to practice in this way and to pacify outer and inner obstacles during evenness, as well as ensuring that one’s practice will be successful, one visualizes self-nature as the wisdom ḍākini, appearing yet empty like a reflection within a mirror. In order to receive the wisdom lineage blessings, invoking both empowerment and blessings are the path of method. Penetrating the clear light with the key point of pure awareness—basic space—and taking that as the path is prajñā. During post-evenness, all of phenomenal existence is taken as the path of the dynamic strength of each ḍākinī and their respective pure lands. That is the method. At all times and in every situation, to never waver from the space of the awareness of the nature of phenomena and to rest in manifest clear light are prajñā. In this way, first one must complete six months of practice upon the same cushion [i.e., in a single retreat], as it is unacceptable to practice in different places or at different times. Once that is accomplished: according to one’s situation, it is taught that one may practice for six weeks, six days, or whatever is possible. Needless to say, we have been revolving on this wheel of dualistic confusion from beginningless time until now. By engaging only in temporary practice, how can the state of buddhahood be attained? In order to practice single-pointedly without interruption, one must not fall prey to laziness or distraction even for a moment. By applying heartfelt diligence to practice and if one is able to practice for an entire lifetime: then—unlike the lower paths where awakening is based on a long time—here in either one body and one lifetime or in the best case just thirteen years, one will awaken in the space of the great, rainbow-body transference. This is the undeceiving speech of the protector Vajradhara. The great Terton Master [i.e., Dudjom Lingpa] repeatedly taught that this path that combines method and prajñā is much swifter than any other path. According to factual evidence: through this practice, thirteen practitioners actually achieved the highest state of the rainbow-body transference. In these degenerate times, most teachers and disciples are just mouthing the view; and due to not comprehending the profound crucial points concerning how to distinguish trekchö and tögal, they claim that it is only necessary to meditate on trekchö rather than the profound crucial points of tögal even though the latter is more profound. Many maintain this overly casual and careless approach. In actuality, [they] just put aside realizing saṃsāra and enlightenment as the one taste of the great dharmakāya. Even dream appearances become a source of great fixation. With no potential to take the sudden onset of illness as the path, such individuals lack even a pore’s worth of qualities that would distinquish them from those who are ordinary. As the concepts based on hope and fear escalate and by reinforcing these habits, they will practice to save themselves, take different medicines, and so forth such that the faults of no meditation will be exposed through their conduct. Hence, mingling the essential practices of both trekchö and tögal is a crucial point. The way in which tögal exceeds trekchö was taught by Shrī Siṃha to Vimalamitra when he sat in his presence to receive all transmissions up to the secret cycle of Mahāsandhi. Then Vimala taught what he had received to Yeshe Do, and they became teacher and disciple. Since Yeshe Do possessed the keenest faculties, he was still not satisfied, so he went to Shrī Siṃha to receive the entire quintessential, unsurpassed cycle of teachings in great detail, after which realization and liberation occurred simultaneously. Later Vimalamitra became Yeshe Do’s disciple, just as it is clearly taught according to the great history of the Nyingthig Tradition. It is very important that one gain certainty by carefully studying the seven reasons why tögal is superior to trekchö.(13) Now, there are three categories: sealing the daytime appearances, transforming dream appearances into clear light, and so forth.(14) First, transforming sleep into clear light is as follows. At the moment of falling asleep, the body is imagined to be an orb of light. In its center, visualize the central channel like a crystal pillar. Within that and parallel to the heart appears a white that is meditated upon to be radiantly blazing like the moon. From that, visualize that nineteen white gradually appear, ascending toward the crown, and consider they are blazing with light and radiance. Finally, they gradually dissolve back down into one another, absorbing back into the in the heart. Mingle the mind with the in one’s heart as brilliant as one-hundred thousand moons and then fall asleep. Second, the key point for engaging the mind at the time of dusk is as follows. Within the central channel in the center of the body, upon a junction parallel to the navel, is the red essence derived from the mother in the aspect of an (ah tung, ^). From this, fire burns. At the crown is the white essence derived from the father in the aspect of the syllable . From that, nectar descends to ignite the fire and increase the experience of bliss and emptiness. With the increase of the fire and nectar, all illness, demonic forces, obstructions, negativities, and habits—including the corporeal body—are incinerated within light. The entire universe and inhabitants become purified as kāyas and wisdom. Then, rest in evenness. Next, the fire and central channel gradually become more subtle until the central channel becomes the size of one-eighth of a split strand of hair from a horse’s tail. The fire also becomes very subtle, and the mind is held there. Third, purifying the elements is as follows. In the predawn at the moment of awakening, say along with three exhalations of the breath. Imagine that all illness, demonic forces, negativity, obscurations, passions, and habits are fully purified. Finally, on the first day:(15) from the radiant white in one’s heart, a stack of four golden-colored syllables emerges directly in front out from one’s eyebrows as the nature of the element earth. Focusing upon this, assume the lion’s posture. From the , golden light rays boundlessly radiate; and like salt melting in water, the entire universe and inhabitants, one’s body, elements, sense sources, and the like melt in the aspect of golden light and the nature of the wisdom of evenness. This then dissolves into the . Then dissolves into light and becomes the aspect of a golden, square-shaped earth maṇḍala. Focus the mind there. On the second day, the expelling of the stale winds and so forth is just like before. From the in the heart, a white the nature of the water element radiates out in front; and from that, white light radiates. The entire universe and inhabitants, one’s body, elements, and sense sources all melt into the nature of mirrorlike wisdom as the aspect of white light, which then dissolves into the . The itself melts into light and becomes the aspect of a circular, white water maṇḍala. Focus the mind there. On the third day: from the in one’s heart, two stacked red the nature of the fire element radiate with red light. The outer universe and inner inhabitants, one’s body, elements, and sense organs all melt into red light the nature of discerning wisdom, which dissolves back into the . itself melts into light and becomes a half-moon, fire maṇḍala. Focus the mind there. On the fourth day: from the in the heart, five stacked green the nature of the wind element radiate out in front as green light. The outer universe and inner inhabitants, one’s body, elements, and sense organs all melt into green light the nature of all-accomplishing wisdom, which dissolves back into the . itself melts into light and becomes a bow-shaped, green wind maṇḍala. Focus the mind there. On the fifth day: from the in the heart, five stacked blue the nature of the space element radiate out in front as blue light. The entire outer universe and inner inhabitants, one’s body, elements, and sense organs melt into blue light the nature of the space of phenomena wisdom, which dissolves back into the . itself melts into light and becomes an eight-faceted, blue space maṇḍala. Focus the mind there. Once again, rest in nonconceptual awareness, or it is also acceptable to dissolve the into one’s heart. Through this, the sense organs are exhausted so that water cannot carry one away, fire will not burn, wind will not disperse, the earth will not suppress, and the ability to fly through the sky like a bird and so forth all occur. This is the accomplishment of power over the five elements. Occasionally, one can practice the upadesha for purifying death. There are three: purified into the dharmakāya, sambhogakāya, and nirmāṇakāya. In whatever case: by departing for the high mountains, first sit in the posture of the lion and focus the mind on the eyes. Focus the eyes on space and think that the time of one’s death has now arrived. Thinking, “Now I will pass into the perfectly pure space of phenomena,” take space as the path and sit for a while. Then think, “Now I will pass into the great clear-light nature of phenomena free from elaboration.” Then rest. Second, assuming the elephant posture, focus the mind on the eyes, [focus] the eyes on intermediate space, and squint. Think that the time of death has arrived. “Now I will pass into unchanging basic space and awareness,” and rest in the awareness of the presence of light. Third, laying on one’s back, focus the mind on the eyes and the eyes on intermediate space. Covering the eyes with muslin cloth, train the mind so all appearances of light arise as the group formations of peaceful and wrathful deities. Think, “Now I have entered the sambhogakāya pure land of the bardo, and the maṇḍalas of the peaceful and wrathful kāyas are arising. I must sustain the immutable ground of unelaborate space, like the sky.” Then rest in unchanging awareness and space. By meditating repeatedly in this way: if there is confidence with unchanging awareness and space, there will be buddhahood without a bardo. It is very important to emphasize these upadeshas of the elaborate, the synthesized, the pure, and the purification of death until the [vision of] the full extent of awareness is reached. “A profound, pith upadesha such as this cannot be found in the realms of the phenomenal world, which is why one must trust and practice in a stable way. Then if liberation does not occur in this life, I—Padma—have deceived my disciples.” These are the immutable vajra words. Thus, this is clearly revealed through vajra speech. By practicing in this way: during the vision of the actual realization of the nature of phenomena, even if one were to die, there will be liberation in the natural nirmāṇakāya pure land. During the vision of the increasing experience [if one were to die], then liberation will occur in the bardo of the nature of phenomena as the sambhogakāya. From the vision of the full extent onward, one will no longer rely upon death; and in this life the body will become an unimpeded rainbow body, and the mind will become fully awakened as the youthful vase kāya of empty awareness. Until the three realms of saṃsāra are emptied, one will constantly and all-pervasively emanate for the purpose of others as a nirmāṇakāya. It is then that, by placing awareness without wavering in the expanse of space and bindus, confused appearances will be naturally arrested. Although the arising of thoughts may still be erratic—except for being the self-manifestation of great prajñā—just like gold and its radiance, wisdom and the nature of phenomena are inseparable. Hence, it is completely unnecessary to accept or reject anything. All expectation and disappointment concerning whether the space and bindus are arising or not is just the false mask of mental rigidity. Therefore, to merely actualize the space and bindus, without any expectation or disappointment, it is necessary to determine that this awareness is the great dharmakāya of the four uncontrived qualities of clear light, the basic space that transcends intellect. No matter what physical and mental sensations occur such as happiness and sorrow: without being subservient to the apprehending concepts, engage the key point of simultaneous arising and liberation, the empty nature of rejecting and applying antidotes, the baselessness of benefit and harm, and the one taste of happiness and sorrow. By refining awareness and resting, there is no doubt that [all concepts] will be naturally pacified and vanish of their own accord. In the (dzokpachenpo (rdzogs pa chen pо)), it says: Experiential appearances will vanish like mist. Thus, it is as taught. Never copy the careless, artificial practitioners of the present time. Instead, take care to follow the example of the previous victorious ones who preceded us and point the mind toward the dharma, point the dharma toward a humble life, point the humble life toward death, and point death toward an empty cave; perfect these four destinations of the great Khadampa masters. Except for dedicating life to this kind of practice, how can buddhahood be achieved through the intellectual pride of a baseless view that is proclaimed like a mantra, ignoring karmic cause and result, pretending to do rituals, constructing a castle of passions, allowing the mind to be consumed by duality, and engaging in reckless conduct. If that were the case, then not a single sentient being would need to practice the path; and everyone would be liberated. This contradicts the stories of the great practitioners of the past that limited their intake of food, limited their time for sleep, and focused on controlling their minds. Therefore, one should take a humble position, wear the clothes of a beggar, and let the mind be free without focus, yet from deep within have no fear toward the Lord of Death himself. Even more than the ruler of geese, King Yulkhor Sung(16)—from an outer perspective, it is necessary to be peaceful like the Victorious One who possessed the ability to inspire others’ minds toward virtue. Guru Rinpoche tells us: Although my view is higher than the sky, I observe the law of karma more carefully than fine flour. Thus, he spoke, and his vajra speech also informs us that—in the future time of the five degenerations—if there are to be fortunate ones who actually practice these pith instructions, they will be as rare as stars in the daytime sky. Therefore, keep this as an inner testament and listen well. However, the mind’s phenomena are these days are how they will be in the future. For liberation to occur, one must take a look at this mind’s phenomena. Realize this! However much there is confusion in the present will be how much confusion occurs in the future. If one is able to be liberated now, that is what will occur in the future. By observing the phenomena of the dream state, signs will occur in three stages. The best will be that dreams vanish in space, becoming all-pervasive clear light. The intermediate will be to have a lucid dream and know that the mind stream has no true, inherent existence—thus transforming and mastering dreams. At least in the future, the continuum of karma and negative rebirth will be severed; and by the increase of signs, negative habits in dreams will eventually vanish in basic space. It is taught that dreams will then only be excellent. Until one reaches the full extent of awareness, it is a crucial point to engage single-pointedly in practice with intense perseverance like bending a bow. It is important to not just leave the oral teachings on the scriptures, but rather to apply them to the mind. Although here I have set forth the crucial points for practice, detailed explanations must be learned from the great commentaries. This quintessential, secret, unsurpassed vehicle of Ati is the heart essence of the Victorious, the lotus-born embodiment of the three kāyas. This great chariot of the profound and swift path of tögal has been clarified through the kindness of the great Terton Guru. The deity yoga that introduces the pure nature of the aggregates, elements, and sense sources—inseparable space and awareness, the profound swift path of Ati—integrates the nondual practice of method and prajñā. A sacred teaching such as this is rare in both India and Tibet. Except for the secret dharma of the great inner practice, beings in the degenerate times are hard to tame through other vehicles. Even the lazy ones can be brought to the state of dharmakāya. This heart doctrine of Samantabhadra is superb! Except for those who have previously accumulated merit and excellent aspirations, those fortunate individuals who connect with the path of the great vehicle, it is impossible for someone to even show interest in this path. Whoever connects with this path will become a vidyādhara heir of Samantabhadra and that will be their final birth in existence. Becoming an object of homage for the gods and all beings as a dharma king, the two purposes will be spontaneously fulfilled. The result of prayers and purification over many lifetimes allows one to encounter a teacher who reveals the supreme, profound vehicle. With the strength of faith and the realization of prajñā, there comes to be the excellent fortune to have faith and interest in this path. Now without being deceived by sloth, distraction, procrastination, and failure to know the law of karma: but by diligently and single-pointedly practicing this path, the attainment of actual realization as though in the palm of the hand must occur. From this life onward and throughout all lifetimes, may I be under the care of the great Terton Guru; and may I uphold, protect, and propagate this doctrine. May great waves of enlightened activity be effortlessly accomplished. By this merit, may all wanderers effortlessly actualize the basic space of the ground. In the space of the perfected qualities of kāyas and wisdom, may the state of perfect buddhahood, the Original Protector, be realized. Thus, my disciple, the diligent practitioner Karma Donyo, requested me to write this and offered me the accomplishment of his practice. Among all the Terton Guru’s disciples, this was written by the worst of all, Drimed Ödzer. May virtue prevail! PART THREE Sole Essence of Clear Light From the Sky-Treasury Expanse of the Dharmatā: The Accomplishment for the Unsurpassed Secret Essence of the Bindu of Clear Light ENTITLED The Heart Blood of One Hundred Thousand Ḍākinīs A Terma of Heruka Dudjom Lingpa Sealed by Ḍākinī Script CHAPTER ONE Homage to the all-pervasive lord of all families and maṇḍalas, my own spiritual guide, the forefather Saraha! You are inseparable from the king of vidyādharas, the Lake-Born Vajra of Orgyen. Touching the hair coil at my crown to your lotus feet, I bow to you and rely upon you as my permanent guide. THE NOBLE QUALITIES of many previous lifetimes of training awaken karmic tendencies that are independent of novel, root causes and contributing circumstances. Even though the truth of the perfectly pure nature of phenomena [i.e., dharmatā] is seen: if freedom from the great web of confusion—the impressions of the habitual propensities of many lifetimes—is not gained, then the nature of the great space of evenness will not prevail. Based upon contributing circumstances, the spectacle of various pure and impure, indeterminate, magical appearances manifests. On the great fertile plain of the nature of phenomena and through the warmth and moisture of wisdoms dynamic strength, the lotus flowers blossom in the garden of indications and counsel.(17) It is in such a garden where I discovered this blossoming udumwara flower. Now then, in the expanse of the space of clear light’s exaltation, the lord of one-hundred saints—Saraha—who is one with the ground of the dharmakāya essence of sugatas, revealed the maṇḍala of his presence and proclaimed, “ Sublime one—Sharipu of perfect prajñā—when you take rebirth as the daughter of a great merchant, you will guide the chariot of my grounds and paths. While enjoying the taste of the union of emptiness and wisdom: by the strength of the confidence of generating the bodhichitta, you will manifest in the future in the guise of a secret practitioner during the time of the five-hundred-year decline.(18) Mighty warrior, being cared for by you who possesses the great strength to tame the minds of the fortunate field to be tamed and through the sacred chariot of inseparable method and prajñā, may all those who make a connection be transported to the state of the dharmakāya. May the glorious, miraculous activity of the Lotus-Born Buddha empty the depths of saṃsāra.” Thus—since the time had come for the auspicious connection of this pure aspiration prayer to ripen—having spoken, he arose and assumed the kāya of the Lake-Born Guru of Orgyen, saying, “When the time of the five degeneracies(19) arrives: because of their lowly fortune, those who are not satisfied with the effortless doctrine of ultimate truth will hold effort-based training in cause and result to be ultimate. At that time, the oral instructions concerning nondual method and prajñā must be cherished.” Hence, those who are led by the path of method will arrive at the resultant, unsurpassable pinnacle. The way to adopt these crucial points as the practice is to be a disciple possessing faith and diligence and to rely upon a spiritual guide possessing skillful means and compassion. Then, so that renunciation and repulsion toward saṃsāra will be cultivated, the meaning of the four reflections that turn the mind—including the activity of the preliminaries—must be revealed in order to render a recipient suitable for this doctrine. Furthermore, the way to enter the perfectly pure path is determined through an individual’s faculties—whether keen, middling, or inferior. Those with keen faculties will instantly awaken their previous karmic propensities. The middling need not observe the stages of progression, for they will directly cross over by leaping from one ground to the third or fourth. The inferior will gradually proceed along the grounds and paths. The grounds are set forth in harmony with the nature of each individual’s faculties. Since the point of deviation that hinders those on this path is dualistic fixation, the way to ascertain appearances on the outer level is to see all appearances as empty, lacking true existence. The nature of emptiness is the ground of basic space, the dharmakāya. Although appearances are nonexistent: by the power of habituation, they are seen as true. For example, like the deceptive nature of dream appearances—if one investigates where appearances actually originate, remain, and depart—given that there is nothing objective to be found, all phenomena are shown to be such. From the inner perspective, the aggregate of consciousness—like the moon and its reflection upon water—is the source from which all appearances naturally occur. The moon did not create the water moon, so it is not the moon; yet without the moon, the water moon will not appear. Likewise, appearances are not the mind, since the mind did not create anything. Yet if there is no mind, there will be no appearances. Secretly, from the womblike veil of the basis of all(kun zhi (kun gzhi, ālaya)), the consciousness emerges; and due to habituation with mental concepts, the kāyas and wisdoms become obscured. The five aggregates, elements, and colors obscure spontaneous presence with the wheel of saṃsāra. Fixation upon a self establishes external confusion. Out of hope and fear, one perceives objects as good or bad. Saṃsāra and enlightenment are each maintained as autonomous, and the confused continuum of existence is prolonged. Be learned in this subject by establishing the meaning. The absolute, original ground is the dharmakāya buddha. To search for it elsewhere leads to certain confusion. The dualistic mind establishes the three realms of saṃsāra. To see this as otherwise compounds confusion. Hence, seeing saṃsāra and enlightenment as other than what they are is a hindrance and deviation that must be cut through. Cherish this crucial point. Furthermore, when practicing the profound path, be totally free of meditation and mental analysis. Completely relax, without intentional placement or contrivance. Be simple and natural without attempting to hold anything, free of hope or fear. The presence of the dharmakāya’s great, nonelaborate expanse of original purity is the actual realization of great prajñā—the awareness of basic space. Intoxication with the experience of bliss is a grave deviation, attachment to the experience of clarity is a grave deviation, and deception through the shock of the experience of emptiness is a grave deviation. Such deviations bring about the experiences of the three realms of saṃsāra. Thus, by entering the path without deviations, that which is free from subjective and objective reference, unimpeded, and free from characteristics or words is self-liberation upon itself—the great supreme nature of phenomena. Practice this until stability is achieved. This is unable to be reinforced by other teachings that are based upon cause and result. Come to know this, fortunate ones of the future generations. This completes the first chapter on ascertaining the ground of the practice of the profound path of the vajra essence of cutting through [i.e., trekchö]. Sealed in secrecy! CHAPTER TWO NEXT, IN RELIANCE upon the path of the union of method and prajñā and in order to practice the sacred instructions on how to enter the citadel of the supreme transference to rainbow body and to initially discern saṃsāra and enlightenment, undertake the preliminary practices by going to random, frightful places—aggressively confronting and severing hope and fear. Then, in order to dispel obstacles on the path, accomplish the maṇḍala of the gathering of ḍākinīs, at which point the sign that blessings have entered your heart will arise through the three doors. When the body is freed from shame and vanity, one will become like a carefree child at play. When the words and expressions of speech reflect whatever comes to mind, speech will resemble the random chatter of a child. When mental attachment is realized to be selflessness by knowing the nature of the purity and evenness of saṃsāra and enlightenment, it can be definitively determined that all outer, inner, and secret [phenomena] are emptiness. When this experience arises, that will indicate that the siddhis of the ḍākinīs have been received. Since the time will have then arrived to accomplish the secret practice, this is where the preliminary practices conclude. To begin this practice, meditate that the guru is upon the crown of one’s head and receive the four empowerments with intense faith and devotion until the timeless wealth of the lineage blessings enter one’s mind stream. Then in an instant, like a magical apparition vanishing in space, the universe and its inhabitants vanish within the great original purity of the dharmadhātu(chö ying (chos dbyings); space of phenomena). Once again, self-nature instantly appears as the ḍākinī Tröma Nagmo, visualized with corpulent limbs grand in size as vast as limitless space. Concerning this [visualization], one appears yet lacks true existence, like the clear yet empty reflection of form in a mirror. Hence, meditation should be lucid yet free from fixation on true existence, like a rainbow or a mirage. From the ten directions and three times, inexhaustible, ornamental wheels of the enlightened bodies, speech, and minds of all gurus, victorious ones, and their heirs fill space like massing clouds and rainbows. Meditating that they all dissolve into one’s three doors, rest a while in natural awareness. This is the method for resting in evenness. Then, the way of relying upon the five postures is as follows. The first posture is that of the lion. Bring the soles of the feet together. Placing both fists in the vajra-fist mudrā and in a relaxed manner press the fists down, positioning them at the center where the soles of the feet meet. Stretch the spine until it is straight. Second is the sleeping-elephant posture. Joining chest and knees, support the cheeks with the palms of the hands and plant the elbows on the ground. Third is the soaring-garuḍa posture. Lie on the back with arms and legs stretched out. Fourth is the crouching-sage posture. Place the soles of the feet on the ground. With both knees extended up, intertwine your fingers and grasp your hands together around the knees. Fifth is the posture similar to that of a mendicant. The legs are stretched out in front of the body. Place both fists on the ground at each side of the body and keep the spine straight. Since the key point for the gateways to the visions is the manner of gazing, squint the eyes and focus the gaze about a cubit’s length from the object. Then, for the first posture, gaze upward. For the second, gaze to the right or the left. For the third, gaze straight out; and for the fourth, gaze down. For the fifth, look directly ahead. The key point of the vital energy is to breathe very gently through the mouth with lips and teeth barely touching. In addition, the body should be unrestrained yet static, like a corpse in a charnel ground. The speech should be unrestrained yet expressionless like a mute, while breathing remains comfortable and natural. The mind should remain unrestrained and open like a stainless sky free of clouds. If the channels and energies are motionless, the mind will be motionless. Hence, the eyes should not move, causing the space and light molecules to remain still. Also, maintaining a straight posture ensures that one’s channels will be straight. If the channels are straight, the energies and the mind will be functional for the practice. It is not necessary to gradually perfect each of these postures and ways of gazing, but rather one should feel confident to practice that which is comfortable and suitable to one’s elements and faculties. That is the way to practice. In dependence upon these key points, to remain within immovable space and awareness is prajñā. When this profound union of method and prajñā is practiced for one month, the key point of the gateways is stabilized; and the mind will become suitable for practice. From the profound path of the vajra essence of the self-nature of great waves of omniscient insight, this completes the second chapter on the preliminary dispelling of hindrances and the stages of practice. Sealed in secrecy! CHAPTER THREE NOW, VISUALIZE ONESELF as white Vajra Ḍākinī. The right hand holds a curved blade with a vajra handle, and the left a skull cup filled with blood. With legs in the dancing posture, one is adorned with bone ornaments and sports a khatvanga. Visualize that the entire maṇḍala of the vajra family is complete within one’s kāya. Then, imagine the inexhaustible, ornamental wheel of enlightened body, speech, mind, qualities, and activities of the guru and entire assembly of vajra-family wisdom deities gather like massing clouds of white light and dissolve into oneself. Rest momentarily in evenness. Once again, remain at ease in the clear-light exaltation of inseparable, absolute space and wisdom. Practice in this way for one month. This completes the third chapter, on practicing the path of mirrorlike wisdom. Sealed in secrecy! CHAPTER FOUR VISUALIZE ONESELF as the golden-colored Ratna Ḍākinī, replete with the major and minor marks. The right hand holds a curved blade with a jeweled handle, and the left a skull filled with blood; a khatvanga rests in the cleft of the arm. With legs in a dancing posture, one is adorned with silken garments in an expanse of swirling, wisdom rainbows and bindus of light. Then, imagine that the inexhaustible, ornamental wheel of enlightened body, speech, mind, qualities, and activities of the guru and entire assembly of the wisdom deities of the ratna family gather as golden light and dissolve into oneself. Rest in the evenness of the luminous, wisdom maṇḍala of the even nature of all appearances, sounds, and states of awareness. Once again, enjoy the abundance of the great maṇḍala of self-appearing clear light. Practice this diligently for one month. This completes the fourth chapter on practicing the path of the maṇḍala of the wisdom of the nature of evenness. Sealed in secrecy! CHAPTER FIVE VISUALIZE ONESELF as red Padma Ḍākinī, adorned with the major and minor marks. The right hand holds a curved blade with a lotus handle, and the left a skull filled with blood; a khatvanga rests in the cleft of the arm. With the two legs in a dancing posture, one is adorned with the six bone ornaments and is upon a sun and moon seat. Then, imagine that the inexhaustible, ornamental wheel of the enlightened body, speech, mind, qualities, and activities of the guru and entire assembly of the wisdom deities of the padma family gathers as red light and dissolves into oneself. Rest in evenness. Once again, remain inseparable within the vast appearance of clear light. Practice this for one month. This completes the fifth chapter on entering the maṇḍala of discerning wisdom. Sealed in secrecy! CHAPTER SIX VISUALIZE ONESELF as green Karma Ḍākinī, dancing and holding a curved blade with a crossed-vajra handle in the right hand and a skull filled with blood in the left. Adorned with bone ornaments and various silken garments, one abounds with the major and minor marks. The inexhaustible, ornamental wheel of the enlightened body, speech, mind, qualities, and activities of the guru and entire assembly of the wisdom deities of the karma family gathers as green light and dissolves into oneself. Rest in evenness. Abide without contrivance in unchanging, absolute space and awareness. Practice in this way for one month. This completes the sixth chapter on practicing in order to enter the maṇḍala of the wisdom of all-accomplishing activity. Sealed in secrecy! CHAPTER SEVEN VISUALIZE ONESELF as Buddha Ḍākinī, appearing as the blue-black Vajravarāhī. Holding a curved blade and a skull cup, one’s breasts are full, secret place is mature, and the major and minor marks abound. Dancing and adorned with bones and garments of silk, one abides in the expanse of a blazing mass of wisdom fire. Imagine that the inexhaustible, ornamental wheel of enlightened body, speech, mind, qualities, and activities of the guru and entire assembly of the deities of the buddha family dissolves inseparably with the maṇḍala of self-appearing wisdom. Rest in evenness. Once again, in the expanse of absolute space and bindus of light, rest in natural awareness. This completes the seventh chapter on entering the maṇḍala of the wisdom of the space of phenomena. Sealed in secrecy! CHAPTER EIGHT WHILE PRACTICING by resting in evenness in this way and in order to remove outer and inner obstacles so that one’s path will become genuine, visualize oneself to be a wisdom ḍākinī whose appearance is empty like a reflection in a mirror. So that the blessings of the lineage of wisdom mind are imparted to one’s mind, practice the path that entails the method of gathering the blessings and power of the three vajras, along with the wisdom of the appearances of clear light. During the post-meditative period of the first-ḍākinī practice, imagine that all appearances are the pure land of Space Activity called Pure Exaltation and engage in the path of method that sees all existence to be the dynamic strength of wisdom’s magical manifestations. Resting in natural awareness and never departing from the great nature that is free of expression or intellect are prajñā. Similarly, for the second ḍākinī, the totality of phenomenal existence is the support and supporting play of the magical manifestation of mirrorlike wisdom. For the third ḍākinī, all appearances, sound, and awareness are taken as the manifested path of the pure land, palace, deities, and mantra of the wisdom of evenness. For the fourth ḍākinī, discerning wisdom is emphasized; and for the fifth, the wisdom of all-accomplishing activity. As before, for the sixth ḍākinī, all appearances, sound, and awareness are the pure land, palace, deities, and mantra of the wisdom of the space of phenomena and the dynamic strength of taking the dharmatā as the path of method. Remaining free in one’s natural state within ineffable awareness is prajñā. In reliance upon methods in this way, the attachments of the three doors collapse into wisdom. In order to dispel outer, inner, and secret obstacles and so that one’s path will become genuine, the training is to know phenomenal existence as all-pervasive purity. This completes the eighth chapter that reveals the self-nature of method and prajñā. Sealed in secrecy! CHAPTER NINE THE BASIS for purification lies in the precious enclosure of one’s heart. There, that which is called the “kati-crystal pipe” resembles a thread of white silk and extends [from the heart] into the pupils of the eyes, where it is open-ended. In the hollow center of this channel are the essences of the five major elements, visualized as five-colored light. Within this light, in an expanse of five-colored light particles, are the essences of the minor elements. These [lights] are the self-awareness nature of kāyas and wisdom abiding as the basis for the arising of the clear light of the precious buddha nature. Relying upon this path allows the qualities of the spontaneously present sambhogakāya to manifest, leading to the state of the dharmakāya Samantabhadra. Initially, if one applies the key point of the gateways and looks with squinted eyes about a cubit’s length from the objects—either the sun, moon, a light, or a crystal—the luminosity of perfectly pure space will arise like rainbow drawings of beautifully patterned, silken brocade. Within that expanse, the luminosity of the empty light bindus will arise as spherical halos of five-colored lights. These are the two outer luminosities. The inner luminosity is the far-reaching water luminosity, the gateway through which clear light directly appears. The luminosity of self-originating prajñā is the basis for the arising of clear light, so it is the nature of awareness as the spontaneous presence of the three kāyas. As one practices by focusing awareness on the expanse of space and light bindus, the radiance of awareness will appear as what is called “the vajra-chain awareness manifestation.” Resembling an extended thread of gold, it is dazzling, limpid, subtle, and undulating in constant motion. All of this initially appears to be mobile and tremulous—sometimes limpid, other times not. Without hope or disappointment, focus awareness upon the eyes. Concentrate the eyes upon the appearances and remain free from movement or disturbance. Practice in this way with dedicated diligence and continuity so that the crucial point is identified. As one meditates upon the appearances of luminosity and when they are no longer mobile, one has reached the first stage of familiarity. This completes the ninth chapter that reveals the crucial points to identify on the path. Sealed in secrecy! CHAPTER TEN THE WAY of knowing that all appearances of luminosity do not just arise externally is to realize that no one but you can see them. Knowing that awareness naturally arises as radiance is the innermost crucial point for not mistaking awareness to be externally or internally independent. Know this! Although it is a supreme crucial point to know that the dynamic strength of space and awareness mingle inseparably: if one apprehends space externally and awareness internally and, hence, presumes that inseparability means the coalescence of outer and inner, that presumption will be just a heavy veil of dualistic apprehension. This is a narrow passageway that leads in the wrong direction. Well then, listen! This is my sacred, final testament for those who are the supreme vessels for these teachings, such as Ahbhi, who is a lineage holder of mine, Padma. When directly encountering the buddha of self-originating awareness, trust in yourself to abide in the uncontrived nature. When viewing the dynamic strength of the purity and evenness of saṃsāra and enlightenment, recognize how to enter the path free from fixation or attachment. When seeing the fundamental nature of the great perfection as it is, trust in this alone without searching for the buddha or cause and effect elsewhere. When seeing the magnificent appearances of clear light, recognize the process of immediate self-liberation and be free from the restrictions of grasping and clinging. Since—from the first moment of arising—clear light has been the radiance of self-occurring awareness, understand that the key point of abiding is to relax, without focus, upon this nature. Since words and their meanings involve characteristics: when the profound instructions that are free of characteristics are brought to the path of explanations, using words to explain this is like trying to know the mountain closest to you by looking at the mountain in the distant valley. Be skillful in knowing these key points. Even though instructions tell one to “focus on pure awareness,” do not confuse the focus-conscious intellect with natural resting in the fundamental nature as it is. Since all of the appearances of clear light are the self-radiance of one’s own clarity, know the key point of not apprehending externally, internally, or in between. Since the eye of prajñā gives way to the eye of wisdom and that wisdom is rendered evident, know this to be a supreme crucial point. This completes the tenth chapter on how to eliminate mistakes that may occur on the path. Sealed in secrecy! CHAPTER ELEVEN WELL THEN, all those practicing this path should initially train for a month’s time by gazing at the sun during the daytime, the moon at night, and candles or crystals during other times. This will serve to stabilize the key point of the gateways. Concerning this, there is the condition that gazing close to the sun causes heat to increase in the eyes, which the coolness of moonlight can remedy. Hence, avoiding harming the gateway of the organs is a key point. Concerning whatever support is used, it is always important to be careful with your eyes by not focusing directly upon the objects. When clear-light appearances are barely apparent, the directions for gazing are to the west in the morning and to the east in the evening. One should gaze through windows, muslin cloth, and so forth to be able to have a clear pathway to the sky. It is an important point to maintain this training constantly. Gazing at the light of the sun and moon for extended periods of time can drain the light of the eyes, causing impaired vision. All efforts in practice that involve hoping that clear-light appearances will arise or fearing that they won’t must be abandoned. If one squints the eyes and simply relaxes by gazing naturally: even if nothing is seen at first, have no doubt that gradually [the appearances] will come to be more lucid. Without being deluded concerning these key points, one must be continuously diligent in practice. Some claim that, at this stage of the practice, there is danger of losing one’s eyesight. If that were the case, why didn’t the vidyādharas and accomplished masters of the past who entered this path of the supreme rainbow-body transference—the path all buddhas have entered and through which they have achieved liberation—not go blind? If eyes do not go blind after spending an entire lifetime wide open viewing the spectacle of countless objective appearances, why would they go blind after squinting for a relatively short period of time? Know that these are obviously the words of māras meant to deceive practitioners. It is also possible that some will claim that this path is meant only for those who have forsaken ordinary life and is not meant for others. Once worldly life has been renounced and ordination has been taken, in actuality all worldly phenomena are to be abandoned. It is rare to find such a practitioner. No matter who the person is or where that person may be practicing: if he or she practices with the resolve to never to be separate from a sublime spiritual guide, there is no doubt of that persons imminent liberation. Some claim that it is untimely to meditate upon tögal if liberation is not achieved through trekchö. If liberation were achieved by means of trekchö, why would it be necessary to rely upon another path? Since very few practitioners can achieve liberation through the slower path of trekchö, it is a crucial point to know that—if one relies upon the profound and swift path of tögal—liberation will not be far away. That is why this path is unsurpassed. Some also claim that, since there are so many hindrances and deviations in tögal, the odds against accomplishing it are abundant. No matter which path you rely upon: if there is no relationship with a fully qualified spiritual teacher, it is not possible for that path to be without deviations and obstacles. This must be known by examining one’s own intelligence. These days, since practitioners of the Great Perfection doctrine are faint-hearted, many of them will even attempt to revile and criticize this [path of tögal]. That is an indication of having no connection to this vehicle for countless eons of time. Still others who are contaminated by the forces of māras and rudras will be even farther removed from the pure path. Some who have lost their freedom may come under the influence of others or isolate themselves from this path. All those who engage in this path must commit their hearts and minds to it completely; and without ever being influenced by anyone, they must cherish these instructions by knowing how crucial and extremely sacred they are. This completes the eleventh chapter on dispelling the obstructing forces that cause one to feel remorse about entering this path. Sealed in secrecy! CHAPTER TWELVE KNOW THAT ANY individual who intends to practice these instructions must possess the following qualifications. Since the support for the river of blessings is the most excellent vase of faith, this must be possessed. Since the repository of the wealth of lineage blessings is samaya, this must be possessed. Since renunciation summons forth omniscience, this must be possessed. Since diligence is the chariot on the path to liberation, this must be possessed. Since courage and patience are the best escorts, they must be possessed. If one has these qualifications regardless of whether karma is good or bad and whether faculties are keen or dull, it is certain that—after practicing this path for three years—one will attain the first stage of a vidyādhara. These axioms represent infallible truth. These days the doctrine of the Great Perfection has become like the drawing of a butter lamp because, although there are those who claim with satisfaction that their tradition is the Great Perfection, it is extremely rare to find someone whose mind stream is liberated by the Great Perfection. In terms of this, consider what a great waste it is to die an ordinary death. During degenerate times: since the doctrine is obscured by rhetoric, it resembles streaks of light appearing in the sky after sunset. Previously during the first kalpa, study was extensive. So, the meaning of the crucial points on the path was well understood; and as a result, meditation was deeply profound. Since study and meditation both lead to the state of fully enlightened buddhahood, both must be emphasized. If both of these key points are possessed, then that is the most fortunate. If not and the practice of profound meditation is lacking, this does not even approach the direction of the path that leads to perfect enlightenment. The import of knowing the reason for this is another crucial point. Those who assume that cause and effect equal definitive truth will spend their lifetimes downcast in deserted places, empty valleys, and caves like senseless animals. Those who boast of scholarship and view themselves with pride will roam from place to place uttering condescending words like lost, aggressive dogs foolishly barking. Those who hope to be great practitioners will, by using the machine of the mind to manipulate and adjust everything, just use up their entire lifetime—blind to the fact that they have only eliminated any chance to practice the definitive secret. Furthermore, those who are foolish will be shallow, lazy, and easily distracted. Since such individuals have taken a wrong turn and are incapable of entering the path, imagine how rare it is to find someone who will actually attain liberation. This completes the twelfth chapter on clarifying the defects of the recipients and misunderstandings concerning the teachings. Sealed in secrecy! CHAPTER THIRTEEN THOSE who are holders of my lineage of Padmasambhava and who are supreme vessels for this doctrine, listen, rely, and realize this. This natural king of all vehicles possesses the greatness of these seven sublime features. Those who see the objective of the generation stage as autonomous and assume that the place of liberation is elsewhere are merely establishing the cause, while hoping for the result. This approach leads to much delay. Through tögal, the self-appearances of the maṇḍala of the kāyas and wisdoms are actually realized, so this is sublime. By practicing the effort-based path of channels and winds: although unhindered by the many shortcomings that arise from obstructing forces and deviations, there is the fault of over-emphasizing the cause so that the result is still far off. Through tögal, the channels and winds remain natural due to there being freedom from fixation or effort; hence, the karmic energies of the three poisons are destroyed in their own place, so this is sublime. In trekchö, faults and qualities are hidden and are thus not apparent; whereas with tögal, the inconceivable radiance of the nature of phenomena is directly manifest, so this is sublime. Since the path of trekchö involves the use of the intellect and mental activity, proceeding through and crossing over the stages of the path can be extremely complex. Through tögal, within the dynamic strength of the self-originating spontaneous presence of kāyas and wisdom without meditation, all paths are naturally and simultaneously traversed, so this is sublime. Although anyone who practices trekchö with great diligence and courage may arrive at the state of liberation, the body will dissolve into particles without reaching maturity in clear light. Through tögal, the three doors mature within the dynamic strength of the three vajras; and liberation occurs within the supreme transference to a rainbow-light body, so this is sublime. In all other vehicles, the strength of merit and prayers accumulated over many lifetimes produces the result of aspiring to attain the state of perfect liberation, but liberation does not actually occur in one body and in a single lifetime. By practicing tögal with intense diligence, one can realize the rainbow body of the dharmakāya buddha in one body and in a single lifetime, so this is sublime. In all other vehicles: if a practitioner has keen faculties and great diligence, it is possible that liberation can be achieved in whatever way the state of liberation and the person to be liberated are differentiated. In addition, through the phenomena of teacher and retinue: although proceeding through the stages of the path of the great vehicle, it is still necessary to reach the ground of liberation. Through tögal, in one body and in a single lifetime, one can achieve the state of a buddha as the self-liberated Original Protector of unchanging light, so this is sublime. Hence, concerning this unsurpassed, supreme vehicle that possesses all of these qualities, these are the unaltered, excellent qualities of the state of buddha. There is no effect from the state of buddhahood anew upon the state of the primordial buddha [as they are one and the same]. The negativities of sentient beings do not sully it, nor can this great, unimpeded nature be affected or altered by an external object. Since the origin of the great, self-originating primordial nature has no identity, it is unborn. Since the nature of phenomena is originally empty, there is no limitation of cessation, so it is unceasing. Since the all-pervasive reaches of space are without substance or identity, it is not eternal. Since the great, fully enlightened nature of phenomena does not reach an end, it is not nihilistic. Since the self-originating king of exaltation is without edge or center, it cannot be identified as coming from an object. Beyond the limits and restrictions of the three times, great all-pervasive, original purity is free from the objective state of going anywhere. The supreme embodiment of the qualities of wisdom cannot be identified as a single thing. The meaning of this is not other than the term “ever-youthful vase kāya of spontaneous presence.” Since the all-pervasive reaches of space completely transcend boundaries, center, outer, inner, beliefs, and points of reference, that is the nature of emptiness. Since words cannot illustrate this, the meaning cannot be determined; and it cannot be indicated by examples, for it is free of signs or marks. Since—except for self-liberation upon one’s own nature—there is no liberation through other means based on cause or result, this is free of aspirations regarding objects. Since consciousness is released in its own place of non-identity, it is infinite consciousness. Since awareness transcends training and progressing, there is nothing whatsoever. Since the nature of phenomena transcends eternalism and nihilism, there is nothing to exist and nothing that does not exist. Since it is all-pervasive, transcending directions and boundaries, this is infinite space. Maintaining the nature of the radiance of spontaneous presence as the path are the eight causal vehicles.(20) Actualizing the dynamic strength of the single perfection of the inseparable three kāyas is the resultant vehicle.(21) This completes the thirteenth chapter, revealing the characteristics and the qualities of this path. Sealed in secrecy! CHAPTER FOURTEEN ONCE AGAIN, encountering one’s nature and acquiring personal freedom is as follows. Listen, sublime ones with the awareness of the nature of phenomena! Do not contrive this present cognition that transcends origination and cessation with intellectual mental events. Rest in your own nature. The nature is emptiness, the intrinsic nature is clarity, and the gateway for the arising of compassion is unceasing. Since this is the great self-nature of the primordially perfected three kāyas, achieve confidence within this recognition and seize the immutable resting place. By observing the self-manifesting appearances of the secret wisdom maṇḍala with the eye of prajñā, the impure, defiled appearances of the mind vanish in the space of clear light free from overlay or obscuration. That actual realization of the nature of phenomena, free of mental analysis, is the place where all buddhas of the past departed. It is the place where all buddhas of the present abide; and since it is the sole path that all buddhas of the future will embark upon, now you have given yourself personal freedom. So, take hold of it, guard it, and utilize it. These clear-light appearances that are the unchanging awareness of basic space and bindus are the primordial ground of original purity, the buddha pure from the beginning. The essential, swift path to perfect liberation is the dharma. The sangha is the undivided, inseparable aspiration. Hence, refuge in the absolute fundamental nature of the Triple Gem is the only refuge to sustain. The guru is transcendental and sublime; the meditation deity is the dissolution of the concept of self into the basic space of phenomena; the ḍākinī represents the dynamic strength of saṃsāra and enlightenment as purity and evenness. Since this is the united essence of the entire maṇḍala of the victorious Three Roots as the only accomplishment necessary, maintain this. Since this vast array of clear light is without overlay or obscuration, it is white. Since all its qualities are perfect, it is yellow. Since it is free of attachment, it is red. Since it is not sought after and is perfectly complete, it is green. Since it has not fallen to the limitation of eternalism or nihilism, it is blue. Since the nature of this clear light is originally pure, it is the buddha [family]. Since it does not undergo change or transition throughout the three times, it is vajra. Since all qualities of the kāyas and wisdom are perfectly complete, it is ratna. Since it is unchanging, self-originating exaltation, it is padma. Since it is free of effort-based activity, unaccomplished and spontaneously perfect, it is the karma family. These five families are completely perfected as a single family, and that accomplishment of the all-pervasive lord of all families is the sole absolute accomplishment. Now, fortunate ones, the empty nature of your self-appearances is Buddha Ḍākinī. Self-liberation by oneself is Vajra Ḍākinī. The rich, spontaneous appearance of light is Ratna Ḍākinī. Flawless clarity is Padma Ḍākinī. Spontaneously present appearances that are not sought and are perfectly complete are Karma Ḍākinī. The uncertainty of diverse appearances is the variegated ḍākinī. If the personal honor of one’s self-liberated nature is transgressed, then to burn in the terrifying inferno of saṃsāra and the lower realms is the meaning of the ḍākinīs of samaya. That all appearances naturally abide as great emptiness is the ḍākinī of all things. By seeing the vast appearances of clear light—just through introduction, one will receive the empowerment of the life essence of the victorious ones of the three times. Gain confidence in this. Child of the lineage, the vastness of your clear-light appearances and the rich masses of light and bindus are what are referred to as the “nirmāṇakāya of limitless appearances” [i.e., Amitabha], Look toward this pure land; and with the gaze of a soaring garuḍa, jump there like a leaping tigress. Child of the lineage, as the appearances of light increase, all phenomena mature as clear light. This pure maṇḍala of the bindus of existence is referred to as the sambhogakāya Vairochana. In this presence, with the gaze of an elephant, fly like a magnificent soaring garuḍa. Child of the lineage, when the increasing appearances reach their perfected extent, this arising of phenomenal existence as the all-pervasively pure maṇḍala of kāyas and group formations is referred to as the sambhogakāya King of the Array of Appearances(Kunnei Nangwa Kodpa’i Pal (kun nas snang ba bkod pa’i dpal, Samantāvabhāsavyūhashrī); Buddha Vajradhara). With the gaze of a lion, go there like a bolt of lightning. Child of the lineage, when you traverse three more stages, that inseparable basic space and great-wisdom expanse of the originally pure space of phenomena free of substance or characteristic are referred to as the dharmakāya Samantabhadra. Gaze there with all-pervasive wisdom and rest freely in all-encompassing space. You who are the powerful and mighty ones with the wealth of having mastered phenomena, now the powerful rivers of the inexhaustible, ornamental wheel of the enlightened body, speech, mind, qualities, and activities of the victorious ones, their consorts, and heirs converge. By receiving this empowerment of the oceanlike, original ground, all empowerments are simultaneously received and perfected. Trust in this. From now on: if samaya with the vajra master is not impaired, it is Vajradhara’s mandate that—even if there is no practice in this life—buddhahood will be attained after seven lifetimes. You are hailed as representatives of all the victorious ones. The fortune to achieve the great rainbow-body transference is sown in your mind stream. The empowerment of the magical, wisdom body has been conferred, which empties the three realms of existence from their depths. This completes the fourteenth chapter of self-empowerment conferral in the maṇḍala of self-appearing wisdom. Sealed in secrecy! CHAPTER FIFTEEN WHILE PRACTICING these sacred, pith instructions on the supreme rainbow-body transference by means of crossing over in clear-light awareness, there are four visions of experiential realization that constitute the undeniable source of all qualities. First, at the time of the vision of the actual realization of the nature of phenomena, the body will become extremely relaxed and rest comfortably without any desire to be mobile. Speech will become extremely relaxed, so there will be no wish to speak or recite mantra. The mind will become extremely relaxed, so that there is immediate presence with whatever is focused upon. These three inner signs have no choice but to manifest. The outer signs are that, without wavering from the appearance of clear light, the space will appear to be neither too vast nor too restricted—as though it were the dimension of your face.(22) The light bindus will appear larger than a bean or smaller than a finger ring. The vajra-chain awareness display, like a necklace of pearls, will appear undulating. At times, all of these appearances will be evident and static even in the dream state. Since it is extremely important not to confuse or mistake the outer and inner signs, all those who practice this doctrine must be especially observant. Come to know, deeply realize, and fully internalize this. Since this state of perfect liberation is the perfectly pure, absolute state of tranquil stillness(zhiney (zhi gnas, shamatha)), all gross and subtle discursive thoughts are pacified in the ocean of original purity. That is the meaning of being “tranquil.” Not wavering from empty awareness is “stillness;” and, therefore, this is called “tranquil stillness.” Awareness that is unspoiled by the fixating intellect of mental events is faultlessly able to see with the vivid clarity of true seeing(lhag tong (lhag mthong, vipashyāna)). Since this is free from the pain of suffering, it is blissful. Since the appearances of the mind awaken as awareness, they are lucid. Since the conceptualizations based on ignorance are clarified in awareness, they are nonconceptual. By initially encountering the nature of phenomena, thereafter the arising of experiential realization is established as the ground. By actually seeing the depth of the nature of phenomena and when this unites with the achievement of stability, it is referred to as “the vision of the actual realization of the nature of phenomena.” All sublime beings who have entered this path will directly encounter the fundamental nature of the ground just as it is and will then, through their practice, seal the three impure doors as the three vajras to arrive upon the stage of a mature vidyādhara. For those who do not encounter the view of this path: even though—through practice—they may receive external signs such as faint clarity, the internal signs will not occur. Even though they encounter the path: lacking familiarity with the fundamental nature of phenomena, they will deviate by objectively fixating on things. If this occurs, progress will be restricted, rendering them unable to transcend the three realms. Hence, this meaning must be known. If the external sign of the appearance of space is stable but there is no indication of progress with respect to the bindus of light, this can lead to the great mistake of associating this with the very relaxed experiential appearances of trekchö, so this too must be known. During trekchö—when appearances become upheavals manifesting as waves of experiential phenomena associated with illness and pain—although that may occur: if not examined with the outer signs, then the grave mistake of associating this with the vision of the increasing appearances could occur. Hence, it is crucial to examine the outer signs of the appearances of clear light. Until there is the evenness of space and light bindus, the experiential appearances of trekchö will be invisible. When all the appearances of tögal arise as the dynamic strength of clear light, this is perfect stillness. Due to their channels and elements, some individuals may experience the premature arising of the deities. Even so, if the qualities of the inner signs do not manifest accordingly, this [fault] must be identified. At first, those who experience the arising of the deities will think that this is a sign of having made some degree of progression on the stages of paths through perfectly pure, experiential realization. When the experience of trekchö is alluring and apparent: if at the same time the appearances of tögal initially arise, this may vanish unless one has a virtuous spiritual guide with sharp wisdom and experience. Determining their difference [i.e., trekchö versus tögal] unerringly is very difficult. This completes the fifteenth chapter on the actual vision of the realization of the nature of phenomena and the ways of misinterpreting experiences. Sealed in secrecy! CHAPTER SIXTEEN SUBLIME INDIVIDUALS possessing faith, perseverance, and samaya who practice without interruption throughout the day and night will experience the vision of the ever-increasing manifestation of clear-light appearances. At first, space will arise like rainbow clouds that seem to completely cover the face. Appearances will then seem to be interwoven, as lotuses, stūpas, spearheads, swords, wheels, squares, and other indeterminate phenomena. The appearances will occur as vertical and horizontal; and their way of arising will be above, directly ahead, and below. The way the appearances of clear light will increase and expand is as follows. First, there will be clarity during evenness, and this will eventually become clarity subsequent to meditation. Finally, when the dynamic strength of the experience reaches perfection, everything will arise as dear light so that appearances will no longer appear objectively. Also, the light bindus will range in size from beans to finger rings to small overturned cups. The radiance of awareness will resemble a golden thread moving like a shooting star. The light bindus that resemble mustard seeds threaded on a mala will move leisurely, like a bumblebee circling a flower. Those that resemble a pearl necklace will move like a vulture slowly soaring in the sky, and those that resemble a large crystal mala dangling like latticework will move even slower. Since this indicates the extent of the increase of external appearances, know how to recognize it. The ways in which the inner signs will arise within the three doors are as follows. Since this is the time when the body of impure elements is maturing into the aspect of pristine clear light, there will be undefined and unbearable physical illness and pain. At this juncture, one will be free of physical vanity and shame, like a two-year-old child. Since this is the time when the speech and all impure winds are maturing into the aspect of pure enlightened speech, one will spontaneously utter whatever comes to mind—including various dharma terms, melodies; and spiritually inspired songs. When respiration becomes uncomfortable and the rate of breathing greatly increases, all of the channels will become full; and one will experience trembling and irregular movement. Sweating and goose bumps will emerge. When the winds subside and weaken, there will be pain from the cold and goose bumps from the chill. No longer wanting to move, breathing will be difficult and fainting may occur. These are all indeterminate reactions to the fluctuating increase and decrease in the channels and winds. Since this is the time when all impure mental concepts mature into the immovable vajra mind of the pure nature of phenomena, the mind—free from the creation or cessation of thoughts—will rest without purpose in spontaneous awareness like an overwhelmed idiot. The way in which experiences will manifest is that sometimes one may be so full of great joy and bliss that pride and self-cherishing will increase. Other times, one may consider that whatever is seen or felt is harmful, thus causing one to want to hide away somewhere. Sometimes, one may think that everyone and everything are benevolent, thus inducing a feeling of happiness and the desire to be harmonious with everyone. Sometimes, the mind will be so consumed by the thought of renunciation and intense repulsion that all interests will completely subside, and one may engage in a variety of unpredictable activities. Sometimes, one will be overcome by the phenomena of deities and demons and a sense of subtle clairvoyance, giving rise to hope and fear. Since the differences in the channels and elements of individuals are inconceivably diverse and indeterminate: without trying to characterize or define these experiences, reliance upon a highly qualified spiritual guide is an important key point. The external signs of the appearances of clear light and the internal signs that dawn within the three doors are relatively common to everyone. These days, since the doctrine of the profound, swift path of the great secret has greatly weakened and diminished, there are very few who will actually cross over the grounds and paths. Hence, when an individual actually arrives at this stage on the path, those who are still blind will label it the arising of a demon or demonic force and become deceived. Some will label it a visionary experience and, by trying to adjust and analyze it with their intellect, will be deceived. Some will tell the practitioner that their meditation is incorrect or invalid and will encourage them to stop practicing. All of these reactions are themselves undeniable deceptions of the haughty demon that manifests in human form, leading practitioners back into existence. At this juncture, there will be disturbances concerning prognostication, astrology, dreams, and medicine, as well as the possibility of ominous signs. Free from hope or fear, one should see all of these as the great deception of experiential appearances and just rest in one’s true nature. If so, one will certainly liberate deviations, mistakes, and faults—these three; and without a doubt, all of these will eventually vanish of their own accord. It is then that obstructing forces will manifest as visions of the deities, giving prophecies as well as oral instructions that reveal the wrong path. Premature signs of spiritual attainment and so forth will also be predicted. Demons will enter one’s heart to cause deception and lead one down the path of inappropriate conduct. All worldly ḍākinīs who abide within the impure realms of existence will seem to manifest as wisdom ḍākinīs and mamos, giving perverted predictions. The flesh eaters and classes of demons may take the forms of females to cause deception. All classes of malevolent masculine demons may seem to be entering the hearts of other males to deceive nuns practicing this path in order to lead them astray. At such times, one must allow this cave of misapprehensions to collapse by realizing that apparent existence is nothing other than self-manifesting appearances resembling magic. Especially when false experiences and dreams that seem significant occur, they will then be exposed by the lack of objective or subjective origination, abiding, or passing. As the confused appearances of that which is nonexistent, these merely amount to further confusion. This senselessness is worthy of laughter. Previously, by holding to dreams as real, there was confusion. Even now, being controlled by this means certain imprisonment within the suffering of cyclic existence bound by the lasso of confinement. By thinking in this way and knowing the true nature of things, do not consider this to be harmful. Don’t fall under their spell. Don’t pay attention to them. Just leave all this in its own place where it will naturally dissolve. Gaining mastery over all objective appearances will be one’s ally in discovering liberation. What this means is that, if all demonic obstructing forces and ḍākinīs are viewed as autonomous entities that are other than the self-manifestation of the magical manifestation of the eight categories of consciousness, one will be deceived. If one possesses the strength of the prajñā of the nonexistence of self, there will only be liberation. During this time, if one is separated from the teacher, there are some who—left like the blind without a helper—may lose their life. Others may become enmeshed in cyclic existence again, while some may become crazy vagrants or end up spending all their time performing demon-beating rituals in the villages. Some may travel elsewhere to serve new teachers but will still possess the fault of never developing experiential realization. These are the reasons why one must know these supreme crucial points. These are not cases of individuals becoming bewitched by spirits or demons so that one’s freedom is lost. On the other hand, if one thinks one knows the minds and thoughts of others, those phenomena must be recognized as demonic deception. Thinking one has achieved magical powers is also the deception of demons. When this occurs, if one looks into a mirror, one may see two reflections of oneself rather than one. If—by the light of the sun, moon, or fire—one’s shadow is cast as two, then one must bathe and purify the body with various sacred substances and envelop oneself with the smoke of frankincense and other wild herbs, while reciting many wrathful mantras to dispel obstacles. Perseverance in wisdom-deity meditation and recitation will ensure that these obstacles will be overcome. As these appearances mature in clear light, the vision of the actual realization will continue to increase until all appearances arise as the dynamic strength of clear light. Recognize the time when the ever-increasing perfection of appearances reaches its full extent. It is then that one will reverse the cycle of birth and death in ordinary existence; and having achieved the power of the nature of phenomena beyond birth and death, one will reach the state of an immortal vidyādhara. This completes the sixteenth chapter that reveals the essential nature of the vision of the increasing appearances and how to dispel the obstructing forces of deviation. Sealed in secrecy! CHAPTER SEVENTEEN THEN, WHEN the essence of awareness matures, the vision of the full extent is as follows. First, within the rich, vast, and deep expanse of clear light—the arising of the fivefold group formations of light bindus—images of half of the upper portion of the kāyas and half of the lower portion of the faces will appear. These are followed by the appearances of the entire solitary male kāyas of the deities Vajrasattva, Vairochana, Ratnasambhava, Amitābha, and Amoghasiddhi, appearing extremely striking with all aspects complete. Finally, at the time of the maturity of the full extent, the appearances of space will manifest as celestial palaces, maṇḍalas, and so forth. In this clear expanse of light bindus resembling shields(23) with small circles of light in formations of five, the kāyas in union with consorts will appear. When the entire assembly is vivid, this indicates that the full extent of the vision has reached maturity. The continuous inner signs that arise within the three doors are as follows. When the corporeal body is purified in clear light, there is the potential to pass unimpeded through mountains, crags, dwelling places, and all solid matter. When the sound of ordinary speech is purified as the natural sound of the nature of phenomena, all aspects of speech will affect the minds of others by overcoming their perceptions and bringing benefit to their minds. Various spiritual terms, sounds, stories, melodies, and songs will be spontaneously vocalized. Have no doubt about this. When concepts become awareness: since mastery of awareness is gained, appearances and mind will be inseparably mingled and purified in the sum total of the nature of phenomena. Just as the stars and constellations can be seen on the surface of a great sea, the phenomena of saṃsāra and enlightenment will appear through omnipresent prajñā. When the eye of prajñā becomes the vision of omniscient wisdom, both the tangible and intangible will become apparent and the mind streams of others simultaneously known. When appearances mature within the aspect of clear light, the essence of awareness will ripen and all attachment to impure appearances will dissolve in the space of phenomena. This is the time when phenomenal existence will arise as all-pervasive purity. When both the winds and mind achieve freedom, the inconceivable gateways of samādhi(ting ngen dzin (ting nge ’dzin); meditative stabilization) and wisdom will be opened so that—without depending upon objects or circumstances—one will cross over the grounds and paths with natural strength. Having attained the freedom of appearances, one will possess the strength to transform and control the four elements and all objective phenomena. Having attained the freedom of liberation—just by focusing awareness, one will have the potential to fully liberate even those beings with the negative karma of having committed a heinous crime. Having attained the freedom of unity, one will have the potential to unite all impure saṃsāric gateways within the sky of the inseparable space of phenomena and wisdom. Having attained the freedom of the nature of phenomena, one will have the strength born from great confidence to self-liberate all intellectually established tenets of the eight vehicles within the one sphere of the nature of phenomena. It is then that one will have the power to enact the miraculous activity of conveying the blessings of wisdom mind to the mind streams of disciples. Having attained the freedom of rebirth—just by focusing awareness on three thousand beings, three thousand enlightened emanations will manifest the potential to fulfill the needs of others. Having attained the freedom of transferring consciousness, one will possess the potential to revive the consciousness of the deceased. The unequivocal secret signs are that the body and skin will become youthful, the patterns of the five families will appear on the body, white hair will turn black, teeth will grow back, the complexion and general appearance will become radiant, and the body will seem to be as light as cotton. The sign of being free from all outer and inner parasites is that lice and nits will not appear. Self-manifesting appearances will be controlled and phenomena suppressed through splendor. One will no longer engage the activities of existence, and there will be freedom from attachment to and fixation upon objective appearances. All those who practice these pith instructions on the great, secret, swift path who come under the power of death during the actual realization of the nature of phenomena will have the potential to incarnate as a nirmāṇakāya buddha. By bringing the pure lands to mind, they will breathe the breath of the vast, natural nirmāṇakāya pure lands. If death arrives during the vision of increasing appearances, then—in the bardo of the nature of phenomena—enlightenment will occur in the sambhogakāya. If death occurs at the time of the vision of the full extent of awareness, there will be no bardo. Buddhahood will entail instantaneous natural liberation within the nature just as it is. If—at the time of the vision of the actual realization or the vision of increasing appearances—a practitioner is overcome by distraction and hence these visions are lost: apart from that being their final rebirth in saṃsāra, there are few who will be liberated. Why so? When there is no longer any separation from the heat of experiential realization, there is the strength to be liberated. If one regresses to once again fixate on the appearances of saṃsāra and thus lose the deep confidence of experiential realization, thereafter the strength to become liberated will be lost. Conversely, those who reach the full extent of awareness will no longer revert back to existence—like patients who have recovered from smallpox.(24) These sublime individuals who have attained the confidence of no return are praised by the single, melodious voice and wisdom intent of the victorious ones and their heirs of the three times. Alas! The peerless, supreme children of all the buddhas, asleep within the enclosure of the womb of the grandmother of existence, are enveloped in the darkness of the concept of self. In this realm of the mind’s dreamlike appearances, they have remained from time immemorial until now, extremely weakened and powerless with faculties shut down. Now, by cultivating the strength derived from the power of the heat and moisture of empty bliss, the glorious birth of the great, vital energy of the union of method and prajñā takes place. Once opening the eyes that see with prajñā, the great wisdom fire’s light is extremely luminous. That and its nature are not dual, but one taste. Having discovered the great dynamic strength to cross over from the first ground to the fifth and having taken rest, you then traverse to the eighth stage of no return. Now, in this great state of liberation just above the peak of existence, relax; and by giving freedom to the field of disciples in the realms of existence, there is the great evenness of the equal liberation of inseparable teacher and retinue. Resting on the tenth ground and having purified the path of the four truths, one’s self-acquired burden of positive and negative causes and results from the past and present are relinquished; and within the all-encompassing primordial nature, great praise is rendered to you the sovereign protector. Thus, this is the eulogy rendering praise. This completes the seventeenth chapter describing the qualities of the full extent of awareness. Sealed in secrecy! CHAPTER EIGHTEEN REVEALING THE WAY to determine the limits of the full extent of awareness is as follows. Having gained mastery with awareness, one achieves freedom from birth, death, aging, and decrepitude; so one is no longer subject to the limits of ordinary life. Having gained mastery with magical manifestations without depending on the force of karma, the inconceivable potential to increase the prosperity and glory of enjoyments and abundance is gained. Having gained mastery with aspiration, the potential to transform the ripening effects of negative karma through the great strength of prayer is gained. Having gained mastery with manifest arrangements, one attains the eyes of prajñā and wisdom so that, within every single pore of the body, there appears the inconceivable array of the pure lands of the buddhas. Having gained mastery with emanation, in that very instant one is empowered as a vessel to make offerings to the incalculable victorious ones and their heirs—which will open inconceivable doors to samādhi. By showing the dharma to an inconceivable number of disciples whose faculties are immeasurable, one will place them in the state of perfect liberation. This accomplishment of the two purposes is, for example, like dreams that occur in which one accomplishes benefit for others even though they are unaware of even a hair’s worth of benefit. Although those who have not introduced themselves to the path may experience the vague arising of outer experiences: since their inner qualities have not emerged, the potency of the external appearances still remains weak. Those who cheat and deceive themselves will claim that they have actually reached this stage. Even so, since this is the stage of a mahāmudrā vidyādhara, know that there must and will be the mastery of emanation and ability to manifest according to the needs of others. All sublime individuals who for countless kalpas until now have amassed accumulations, prayers, and positive results must observe the sacred bond of this precious key point and examine this. Practice the following oral instruction three times during the day to attain immortality. Place the body in the sleeping-lion’s posture and focus the eyes on the intermediate region of space. Tell yourself that the time of death has arrived and imagine that you pass beyond sorrow into the perfectly pure space of the sky. Take the openness of space as the path and remain like this for some time. To continue, think that the time of death has arrived; and without any radiating or reabsorbing, imagine that you pass beyond sorrow by taking the path of the manifestation of light. At this time, if deep confidence in unchanging space and awareness is present, then buddhahood will be attained without passing through the bardo. When it comes time to sleep, visualize the body to be a mass of light; and in its center, there is the radiance of the central channel—like a luminous pillar of white crystal. Within this channel at the level of the heart, imagine a radiant white glistening like the moon; and mingle the mind with this [ah] until falling asleep. At dusk, visualize that within the central channel just above the junction at the navel center is the original red vital essence received from one’s mother at conception in the shape of an blazing with fire. In the crown, visualize the original white vital essence received from ones’ father in the shape of a syllable . Nectar descends from this to further ignite and intensify the fire, thus increasing the experience of empty bliss. The flow of nectar and heat from the fire grow stronger, and all illness, demonic-force possession, negativity, obscurations, and habitual propensities—including the corporeal body—are incinerated into light. Imagine that the entire universe and inhabitants are purified in the dynamic strength of wisdom. Taking this as the path, go to sleep. At dawn, the moment one awakens, say , let out three long exhalations, and imagine that all illness, demonic possession, negativities, and passion-based karmic habits are completely purified. Finally, from the clear white syllable that you visualize at your heart, a second emerges to arrive directly in the space in front of you parallel to the place between your eyebrows. Focus your awareness there and assume the lion’s posture; This is the pointing-out instruction for engaging in the purification of the elements. It is important to practice this crucial point diligently throughout the duration of the vision of the full measure of awareness. Since there is no profound pointing-out instruction more special than this in any of the realms of phenomenal existence, practice with firm, determined trust for a long time. If liberation does not occur in this life, then I—a lineage holder of Padma—have deceived you. This is an unequivocal promise! In the future when the five degenerations increase, since it is possible that the fortunate supreme heirs practicing these pith instructions will be like the appearance of daytime stars, this is to be considered my last testament; so listen and never forget. Since the way the mind’s appearances manifest now is exactly how they will manifest in the future, it can be determined whether one will be liberated or not just by observing the present minds appearances. Hence, examine them well. In whatever way there is confusion in the present, that is how confusion will occur in the future. In whatever way there is liberation now, this is how liberation will occur in the future. There are also three signs to be observed in dreams that indicate progress. The best is when dreams vanish within the all-encompassing dynamic strength of clear light, the basic space of phenomena. The average sign is to have lucid dreams by knowing that the identity of a self is not true and to master the ability to affect myriad transformations. The least is that the continuum of future negative rebirths and karma will cease. As the signs of the latter increase, all negative habitual propensities in dreams will be exhausted in the space of phenomena and dreams will only emerge as positive. This completes the eighteenth chapter on giving the oral instructions to determine and sharpen understanding concerning the limits of the vision of the full measure of awareness. Sealed in secrecy! CHAPTER NINETEEN THIS IS THE WAY the three visions will gradually emerge. Since there are those who, from the time of the first vision, do not need to depend upon the second and third in order to reach the stage of completion and since the differences in channels, elements, and organs are themselves inconceivable, it is not certain that the visions will always be the same. The vision of the completion of the nature of phenomena may occur either instantaneously or gradually. The instantaneous completion is to directly cross over. In gradual completion, the external appearances of clear light and group formations become fewer and fewer until, finally, all appearances of basic space expand out from the crown protuberance. In the sky above in an expanse of white light molecules, the entire arrangement of the group formation of Buddha Vairochana, consort, and assembly of the four families with consorts will appear. Interwoven among them and encircling this [arrangement], the vajra-chain awareness manifestation will emerge like a crystal mala of dangling latticework. From all of the buddhas’ hearts, a white blanketlike stream of light(25) the color of the moon will appear. Within it will be white light molecules resembling stacks of overturned crystal bowls, united with the point between one’s eyebrows. At this time, the passion of delusion will be purified as the wisdom of the space of phenomena. The aggregate of form will be complete within the space free of elaboration; and as one receives the empowerment of the unchanging kāya, everything will dissolve into one’s crown. Like before, from the throat formation of the chakra of abundance, red light will emerge—within which the entire group formation of Buddha Amitābha and the assembly of families will appear. Interwoven among them and encircling will be the vajra-chain awareness manifestation, appearing like a red-coral mala of dangling latticework. From all of their hearts, a stream of red light with light bindus resembling stacks of overturned ruby-red bowls will extend down to unite with one’s throat. At this time, the empowerment of unobstructed vajra speech will be received; and the passion of desire is purified as the dynamic strength of discerning wisdom. The aggregate of recognition will be complete within the space of the king of supreme exaltation, free of attachment. Then the appearances will dissolve into one’s speech. The clear-light appearances that are the formation of the dharmachakra [at the heart] emerge as an expanse of blue light within which appears Buddha Akṣhobhya as the principal figure surrounded by a group formation of five. From their hearts, streams of blue, lapis-lazuli-colored light with light bindus resembling overturned bowls will extend down to connect with one’s heart. The empowerment of the immutable vajra nature of phenomena will be received, and the concept of anger is pacified within the dynamic strength of mirrorlike wisdom. The aggregate of consciousness will be complete within the space of the all-knowing wisdom vajra, and. the dynamic strength of the union of evenness dissolves into nonduality. The entire formation of the chakra of emanation emerges as the appearance of clear fight. In this expanse, Buddha Ratnasambhava resides as the principal figure surrounded by a group formation of five. From their hearts, streams of golden light with golden light bindus resembling overturned bowls extend directly into one’s navel. As one receives the empowerment of all-seeing wisdom, the concept of pride is liberated in the nature of evenness. The dense aggregate of feeling is exhausted in the space of the ratna king, dissolving within the dynamic strength of nonduality. The entire formation of the secret chakra sustaining bliss emerges as the manifestation of clear light. In the space in front in an expanse of green light with light bindus of five colors, Buddha Amoghasiddhi and consort reside as the principal figures with their assembly of four male and female bodhisattvas. From all of their hearts, streams of green light with turquoise light bindus resembling overturned bowls appear to enter into one’s secret place. The empowerment to stir the depths of the three realms of existence is received, and the concept of jealousy is purified as the wisdom of all-accomplishing activity. The aggregate of reaction free of action or effort is exhausted as the king of spontaneous perfection. Interwoven among and encircling all appearances is the vajra-chain awareness manifestation, dangling delicately like latticework in the colors of each respective appearance. At this time, all previous appearances of light decrease so that the group formations are no longer vivid like before. After this, the manifestations of the maṇḍala of wrathful herukas emerge from the chamber of the skull to appear in the space in front. Then, they dissolve into one, causing the body to rise up, shake, and undulate in various ways. This is the first time that the habitual propensities of the kalpa of existence enter the space of the kāyas and wisdom. Then, the external appearances of kāyas and light molecules gradually vanish into space, like the moon on the thirtieth lunar day. The inner signs are that the body becomes like a corpse without concepts, and all self-cherishing is exhausted in space. The speech, like an echo, only imitates the sounds of others. When the confused concepts of the mind are exhausted in space, one abides in the all-encompassing space of the dharmakāya free of elaboration. Nonrecognition is cleared in the nature of the ground, and the wisdom door opens. The restriction of self-fixation is exhausted, and the space free of limitation is attained. Attachment to objective fixation is completely spent, giving way to nondual purity and evenness. By directly severing the net of duality, there is freedom from fixation upon the appearances of the mind. When the door of impure saṃsāra dissolves within the manifestation of pure spontaneous presence, the time arrives for the subtlest cognitive-based obscurations to disperse within the nature of phenomena. At that time through the contributing circumstance of the phenomena of bliss arising from basic space like a flash of lightning, cognition arises and endures momentarily like a shooting star—bringing about the occasion of mind and appearances. Within the matrixes of light, one’s body will seem to resemble the fingers spread open,(26) like how bubbles suddenly appear from water and dissolve back into their own place. Occasionally, this will reappear only to vanish. At that time, the dharma that has perfectly transformed the mind stream and the path of esoteric instructions, as well as the mind that apprehends them, are all exhausted and disappear. Then the victorious ones, their heirs, and the assemblies of the three times will proclaim from the single space of the sole wisdom intent of one taste, “How astonishing! Since conditioned phenomena have vanished within the nature of phenomena, the intellect is transcended and phenomena exhausted. Having mastered the meaning of achieving confidence that there is no hope for attaining enlightenment, there is only natural buddhahood within one’s own nature. Having attained the ultimate empowerment of freedom from any object bringing benefit or harm, there is the confidence of no longer anticipating the ripening of causes and results. Since self-nature is the self-originating buddha, there is the confidence of no longer having faith and devotion toward objective pure realms, maṇḍalas, buddhas, and bodhisattvas. Having arrived at the state of knowing that one’s nature cannot be confused, the seeds of saṃsāra are no more. Unafraid of the suffering of saṃsāra’s lower realms, there is the confidence of fearlessness. If nothing is contrived, then what is there to attain? Hence, all phenomena—pure or impure—are not liberated by you; they are liberated within you. Supreme enlightenment is the greatness of the nature of phenomena. To the buddhas victorious over māras, the heroic conquerors who vanquish all enemies, the omniscient masters of great liberation, the Great Glorious One with your retinue, and you who have attained primordial empowerment, we prostrate, exalt, and acclaim your sublime eminence!” Thus, rendering praise, respect is expressed. This completes the nineteenth chapter that reveals the perfect liberation of the great state beyond intellect, the exhaustion of phenomena. Sealed in secrecy! CHAPTER TWENTY THE VISION of the exhaustion of all phenomena beyond intellect is, for example, like space dissolving into basic space; the space and absolute space mingle. Although having arrived at the all-pervasive equality of the spacious nature of phenomena, there still exist the subtle stains of the habits of cognitive obscurations. Like the sun not yet appearing even though it is dawn, the inner radiance of the kāyas and wisdom is not yet clear. When there is clarity, the vision of the exhaustion of the nature of phenomena is the spontaneous presence of buddha as the ever-youthful vase kāya, resembling the appearance of the sun at dawn. At that time, within the spacelike dharmakāya of the all-pervasive spacious nature of phenomena without ever moving and free of any elaboration, there is all-encompassing evenness. Within the expanding luminosity of wisdom’s depth of radiance, there is no distinction between the meaning of the omniscient wisdom of knowing things just as they are and knowing things just as they appear because this nature of phenomena is not only known from without, but rather is originally complete and fully manifest within itself. Given that this is free of birth, death, aging, and decrepitude, it is referred to as being “ever-youthful.” Since from this inner nature of the body of wisdom there is no outer sheath that can be broken, it is called a “vase.” Since it possesses all wisdom qualities, it is the authentic wisdom kāya. Since there is no duality, the notion of buddhas and the objects of buddhas are empty of objective distinctions. Since classes and geographical divisions concerning beings vanish as emptiness in the absence of things as objects, this is the great all-pervasive manifestation of the purity and evenness of saṃsāra and enlightenment. Since dimmed awareness is cleansed from the base, the mass of wisdom’s noble qualities expands. At that time when the all-pervasive spacelike nature is completely encompassing, some practitioners will no longer be subject to the limits of life expectancy. Some practitioners will, when the time of death arrives, dissolve without remains as rainbows and masses of light. This is called “the supreme transference of the great rainbow body.” For some practitioners: after the body and mind separate, the body will become like massing clouds and rainbow light in the sky; and the corporeal form, like rock salt dissolving in water, will decrease in size until finally disappearing. This is referred to as “the lesser rainbow body.” For some practitioners, the body will become as though engulfed by light; and the corporeal form will shrink down to leave behind a residue of only hair and fingernails. Some practitioners’ bodies will gradually decrease by half, then by three-quarters, then four-quarters, until finally vanishing altogether. In the first case, by transference within the dharmakāya—like space dissolving into absolute space—purity and liberation are connate. In the second case, when the impure door of existence is transferred into the pure gateway of the space of wisdom—like a mass of light dissolving into a mass of light—everything dissolves into basic space. The first is the dharmakāya of the simultaneous perfection of purity and evenness, and the latter is the dharmakāya of nondual liberation in space. Within the basic space of the original ground that has never known confusion: through self-liberation, self-nature is the dharmakāya. By the strength of the nature of phenomena, the conditioned phenomena of the universe and inhabitants—like a magical illusion—dissolve in the space of phenomena. Or—like awakening from a dream—by the great strength of those who realize the evenness of liberation that need not be transcended, the rūpakāya is rendered fully manifest for the sake of all others. These latter two cases occur through the dynamic strength of having liberated fixation upon the body into selflessness, so that the rūpakāya—like the dispersal of rainbow clouds—gradually vanishes. All those with superior faculties will achieve this once the vision of the full measure of awareness has been realized. This inseparable liberation of the body and mind is called “the kāya of the state of fully enlightened buddhahood.” The kāya of fully manifest buddhahood is when sublime beings that have achieved supreme diligence and courage depart for the space of the great state beyond sorrow. It is then that outer signs such as the quaking of the earth as major earthquakes, extremely loud deafening sounds, massing light, rainbow clouds, and the eclipse of the sun and moon will occur. Inner signs will include the appearances of kāyas, relics, the three indestructible supports,(27) and others, manifesting in order to bring the field of disciples left behind to liberation. In honor of all this, the buddhas, their heirs, and disciples of the three times—in one voice and in the single experience of the wisdom intent—express and offer great praise: “How astonishing—a buddha! , this buddha! How marvelous is this fully perfected buddha! Due to abiding within the absolute space of original purity as the dharmakāya and through the dynamic strength of the nature of evenness free from transference or change throughout the three times, to you—the glorious all-pervasive lord—we offer great praise! Because you abide in the luminosity of spontaneously present radiance, the greatness of the qualities of kāyas and wisdoms naturally occur. To the glorious sambhogakāya, we offer praise! Because you abide as the manifestation of prajñā, supreme wisdom is fully actualized. In the space of omniscient seeing and knowing—to the nirmāṇakāya, we offer praise! Since the nature of this buddha of the spontaneously present three kāyas need not be cleansed, there are no grounds or paths to reach. Except for this nature, there is no result to attain; except for this nature, there is no wisdom more pristine. There is no adventitious buddha that was not there before, and there is no destination that is not already present. “There is no space to depart to other than absolute space; and except for the primordial state, there is no place more elevated to transfer to. We praise the supreme, original purity of primordial perfection! Without the identity of self and object, there are no others to tame; and there is no taming. We praise the immutable space of absolute truth, unmoving and free from the limit of elaboration, transcending all activity of emanation and absorption! If liberation did not occur in this way, then the results derived through the grounds and paths would be set forth merely for the sake of the contriving mind of intellectual events. Furthermore, through that magical illusion, even those magical appearances are determined to pass from one level to another. Even that ascent from one ground to another is the magical manifestation of this nature of phenomena. We praise this, the nature of relative truth! Within the state of fully enlightened buddhahood: even though no action is performed for the sake of others, the darkness of their ignorance is illuminated by means of enlightened activity that guides others. That itself is neither true nor false. Everything is subsumed here, and everything is perfectly complete. We praise the expanse of the sugatas, the nature of phenomena!” Thus, rendering praise, the eulogy is expressed. This completes the twentieth chapter that reveals the nature of the spontaneously present ever-youthful vase kāya and the concluding eulogy. Sealed in secrecy! CHAPTER TWENTY-ONE TO ENCOUNTER this sublime path of profoundly liberating, quintessential instructions is to know the very nature of the oceanic victorious ones. Since this is the heart essence of the pure vidyādhara gurus, as well as the life channel of all ḍākinīs and dharmapālas, it is entrusted to the king of dharma protectors, Lekden Nagpo [i.e., Mahākāla]; the glorious keeper of mantra, Ekadzaṭī; the great Yakṣha Shenpa; the ṛṣhi Zadud Gyalpo [i.e., Rāhula]; and other oath-bound guardian protectors whose eyes of wisdom swiftly enforce their power. “Keep this! Swear to enact it! Give it to all sublime beings who are the supreme recipients of this command! Reverse all negativity and obstacles to the grounds and paths by accomplishing everywhere the miraculous activities that enrich and increase all qualities of experience and realization! Do not place this in the hands of those who are unsuitable vessels!” Sealed by the wisdom of enlightened body, sealed by enlightened speech, and sealed by enlightened mind! This completes the twenty-first chapter on the seal and indication of the command. Sealed in secrecy! Thus, at the persistent request of my excellent disciple Togden Lodrö Wangpo, this was revealed by Traktung Dudjom Dorje and written down by the scribe Yongdrub Rigpa’i Dorje. May virtue prevail! PART FOUR From the Sky Treasury of the Dharmatā: The Practice for the Clear-Light Bindu ENTITLED Stainless Luminous Expanse I, THE LOTUS skull-garland Padmasambhava, will reveal the way to accomplish the secret aspect of the ḍākinī for the fortunate disciples of the future times. This pith meaning of the quintessential secret is the purest nectar of the upadesha instructions; and for those who are faithful, fortunate ones, this practice is ideal. Concerning this oral instruction that joins both upāya and prajñā: after completing ngöndro, the practice of wandering in frightful places for one-hundred and eight days, and once one sees the self-ground of the fundamental nature, one may then enter this great maṇḍala of practice. Having completed the preparatory stages, the actual practice involves supplication to the guru, receiving the four empowerments, and the mingling of one’s mind with the enlightened mind of the guru resting in evenness. Following this, imagine that an inexhaustible, ornamental wheel of the enlightened body, speech, mind, qualities, and activities of the oceanic victors and their heirs of the ten directions—including all gurus, wisdom deities, and ḍākinīs who have come in the past—is present, will be present, and dissolves into one’s three doors. From the self-radiance of wisdom’s great, self-occurring spontaneous presence of the self-aware three kāyas and by the blazing strength of the five wisdoms’ light and rays, all illness, demonic-force possession, negativity, obscurations, and habits—including the corporeal body—like rock salt melting into water, become rainbow light that is intrinsically translucent like a water moon. This state of awareness is the way of beginning all subsequent practices. This completes the first chapter. Concerning the six ḍākinīs, first, the practice for the principal ḍākinī of spontaneous presence is as follows. Meditate that self-nature instantly appears as the secret wisdom ḍākinī Tröma Nagmo, blue-black in color with a squealing black pig’s head jutting from her crown. Her three eyes are gazing into the sky, and with mouth gaping, fangs bared, wrathful wrinkles, voluptuous breasts, and a mature lotus, she holds a curved blade in the right hand and a skull filled with blood in the left. The two legs are in the dancing posture upon a seat of lotus and sun. Within the enclosure of the precious heart dwells the supreme channel of secret wisdom about the size of one-eighth of a single hair of a horse’s tail. Like the horn of an ox, [this channel] connects with the pupils of the eyes, where it is open-ended. White in color, it is clear and luminous. Within this in the expanse of the luminosity of the perfectly pure basic space like the sun striking a crystal, the luminosity of the empty bindus appears like the patterns that occur when pebbles are dropped on the surface of a still pond. Between [those two luminosities], the luminosity of self-occurring prajñā’s radiance appears as the vajra chain of awareness. The dharmakāya Samantabhadra, the sambhogakāya Dorje Phagmo, the nirmāṇakāya Tröma Nagmo, and so forth—including the maṇḍala of the tri-kāya victors—all arrive like a great mass of one-hundred thousand suns in colors of white, red, and blue to dissolve into the self-appearing luminosities. Rest in evenness for a while. Again, in the dharmakāya posture like a poised lion, gaze upward and out into the whiteness of the day with eyes squinted. Focus the gaze on the spherical clusters of five lights that resemble the designs on silk brocade. Within that, the spherical bindus of five lights appear like fish eyes, beans, mirrors, and shields. The radiance of awareness will appear between this as the vajra chain, white and lucid like a fine, silken thread or a garland of white pearls. Concerning this from the perspective of how this appears externally through the awareness of the radiance of the empty bindu, that is the radiance of inner basic space. Within this depth, the luminous depth of inner radiance involves self-arising light, bindus, and awareness that should be recognized as the outer radiance that is the clear aspect of that nature [i.e., inner radiance]. If the depth is indicated by example, then this is like the reflection within a mirror. The image is the radiance, but the depth is the reflection. One must recognize it to be like this. All of this does not actually appear externally. Except for one seeing the inner depth, this occurs in such a way that it is not elsewhere or outside of one. Previously, while I was enjoying the self-appearing wisdom maṇḍala in the presence of Garab Dorje, the supreme master said, “You, the sign of things arising in this way means that, except for being the personal experience of self-appearances, there is no one somewhere who will make use of this. The inner luminosity does not exist externally since others do not see it like this. What is being seen indicates the inner appearance of light. If that light is rendered coarse, one will be caught in saṃsāra. If that light is observed as light and engaged accordingly, then the light of the elements will increase. Once arriving at the full extent, the light of the elements will exhaust; and within the unborn nature, the vase kāya will occur.” Thus, in reliance upon this speech, I was liberated from the knots of duality, freed from the covering of obscurity brought on by deviation, and severed compulsory attachment to saṃsāra. You who are lineage holders, must dissolve the elements into light; and without fixating upon the appearances of light with ordinary mind, just let awareness be at ease in its own nature and rest without fabrication. If done so, then this steadfast state of evenness is the only way. During the post-evenness experience, take the path of knowing that phenomenal existence is the pure land of Space Activity, the great Akaniṣhṭha of Exaltation, and that all forms are the three-kāya ḍākinīs, all sounds are vajra speech, and saṃsāra and enlightenment are subsumed as this nature. Within this, it is a key point to not be separate from the confidence of this conduct. Practice this for one month. [ This completes the second chapter.] Second, meditate that self-nature appears as the ḍākinī of the buddha family, white with two hands holding a curved vajra blade and a skull filled with blood. Both legs are in the dancing posture upon a lotus and sun seat. [One is] naked but adorned by the six bone ornaments and stands in a vast expanse of white wisdom light. All of the buddha-family maṇḍalas of deities from the central direction arrive as white light and light rays to dissolve into the appearances of the luminosities. Thinking in this way, lie upon your back and focus the mind on the eyes. Focus the eyes on the appearances and, as before, remain in the pervasion of the maṇḍala of the clear-light nature of phenomena. During post-evenness, take the path of all appearances, sounds, and thoughts as Buddha Ḍākinī’s central pure land of Rich Array, the maṇḍala of enlightened speech, and the wisdom of the space of phenomena. With that as the method, prajñā is to remain inseparable with the womb of the fundamental nature of phenomena just as it is. Then without separating from the key point of those two upadesha instructions, this is referred to as the unity of method and prajñā. Practice this for one month. This completes the third chapter. Third, meditate that self-nature becomes Vajra Ḍākinī, blue-black in color and holding a curved vajra blade and skull filled with blood, standing in the dancing posture upon a lotus, sun, and corpse seat. From the light rays in your heart, the maṇḍala of vajra-family ḍākinīs of the eastern pure land of Extreme Joy’s mirrorlike wisdom are invoked to arrive. From their presence in the space in front, they become the aspect of a blue-black bindu that then dissolves into one’s own appearances of luminosity. Thinking in this way, remain in evenness for awhile. Once again, within inseparable basic space and bindus, rest in the evenness that is without the contrived efforts involved in refutation or proof, acceptance or rejection. During post-evenness, take the secret maṇḍala of enlightened speech as the path of self-nature as Vajra Ḍākinī, the universe and in habitants as the mirrorlike wisdom of the Extreme Joy pure land, and the depth of awareness as the vajra family. With this as the method, prajñā is to never depart from the inner radiance of primordial purity’s great wisdom awareness. Practice this for one month. This completes the fourth chapter. Fourth, meditate that self-nature is the golden Ratna Ḍākinī holding a curved blade and a skull filled with blood. In your heart within the appearance of the channels, lights, and bindus as before, light rays radiate to invoke the entire maṇḍala of the ratna family from the southern pure land, Endowed with Glory. In the aspect of the golden light of the wisdom of evenness, they all dissolve into the appearances of the luminosities to become inseparable. Thinking in this way, rest in evenness; and then once inseparable with the appearances of luminosity, remain at ease within this nature that is absolutely uncontrived. Again, during the post-evenness experience, phenomenal existence is the pure land of the Space Activity of the wisdom of evenness; and taking all activity as the path of Ratna Ḍākinī is the method. Prajñā is to never depart from the awareness of this self-nature. This practice of nonduality is called “unity.” Practice this for one month. This completes the fifth month. Fifth, meditate that self-nature is Padma Ḍākinī, red in color with one face and two hands, holding a lotus-handled curved blade in the right hand and a skull filled with blood in the left. Your two legs are standing upon a lotus and sun seat in the dancing posture, [and one is] naked, wearing bone ornaments in an expanse of the massing light of five wisdoms. From the western pure land of Sukhāvatī, the entire maṇḍala of the lotus-family ḍākinīs and wisdom deities of discerning awareness arrives. They then become a red orb of light that dissolves into the appearances of the luminosities. Remain with all appearances at ease in the great expanse of the wisdom of discerning awareness. Once again, rest in the equal pervasion of basic space, bindus, mind, and awareness. During post-evenness, it is a crucial point that all of phenomenal existence is taken as the play of the discerning-wisdom pure land of Padma Ḍākinī’s Space Activity and that one never departs from the spacious expanse of Samantabhadra’s all-pervasive fundamental nature. Practice this for one month. This completes the sixth chapter. For the sixth month, meditate that self-nature is the green Karma Ḍākinī holding a blade in the right hand, a skull filled with blood in the left, and a khatvanga; and she dances upon a lotus, sun, and corpse seat. As a form composed of light and light rays, you are transparent like a rainbow or a reflection of the moon on water. Lucid yet without fixation on true existence, this is like magic, dreams, or a city of gandharvas. Visualizing in this way, meditate that, from your heart within the channels that are connected with the eyes, the self-occurring and perfectly complete light and bindus—the depth of awareness as the vajra chain—are lucid as before. The light from that [appearance] invokes the entire maṇḍala of karma-family ḍākinīs from the northern pure land of Perfected Activity. The karma ḍākinīs of all-accomplishing wisdom activity arrive; and then becoming an orb of green light in the space in front, they dissolve into the appearances of the luminosities. Thinking in this way, remain as long as possible in evenness. Once again, remain at ease in the great appearances of the luminosities that are without even a hair’s worth of mental analysis or contrivance. During the time of engaging in activities after meditation, phenomenal existence as the universe and inhabitants are taken as the path of the all-accomplishing wisdom of the ḍākinī’s pure land of Perfected Activity; and the appearance of form is the nature of the karma ḍākinīs, while all sounds are the maṇḍala of their mantra. Hence, these three maṇḍalas are embraced; and one’s body is Karma Ḍākinī, while the aggregates are the male and female buddhas and objective appearances the male and female bodhisattvas. The limbs are the male-female gatekeepers, all of whom are primordially spontaneously complete. With this awareness alone, all movements become the dance of exaltation; and partaking of all food and beverage is to delight in the gaṇachakra. This is the method; and within that, to understand that saṃsāra and enlightenment are complete as the nature of self-appearances is prajñā. Their inseparability is taken as the path. This union allows one to realize the selflessness of saṃsāric fixations, and that is liberation. Practice this for one month. This completes the seventh chapter. These are the crucial practices for purifying the impure habits of saṃsāra into pure wisdom. Concerning basic space and the colors of the bindus: white is the dharmadhātu, blue-black is mirrorlike, golden is evenness, and red is discerning. Green is all-accomplishing wisdom. These are the five wisdoms. The spontaneous presence of the five kāyas is that white is Vairochana, blue is Akṣhobhya, golden is Ratnasambhava, and red is Amitābha. Green is Amoghasiddhi. These are the five kāyas. The five ḍākinīs are that white is Buddha Ḍākinī, blue is Vajra Ḍākinī, golden is Ratna Ḍākinī, and red is Padma Ḍākinī. Green is Karma Ḍākinī, and these are the five. The five elements are that the pure aspect of space is blue-black, the pure aspect of water is white, the pure aspect of earth is golden, the pure aspect of fire is red, and the pure aspect of wind is green; hence, these four groups of five are the characteristics of one’s own awareness that is clear unto one. To purify the five elements into the five families, knowing the space of the five consorts to be the nature of emptiness, [the elements] will collapse; and there will be the state of liberation. Since there is no other way than this, it is revealed as the accomplishment of the quintessential secret of the five great consorts. In order to restore any failings that may have occurred—for an extra month: with the mind focusing on the eyes and the eyes half open gazing into space, the depth of the luminosity of perfectly pure space will appear as the pearl-like vajra chain of awareness or like a fine silken thread. All of this occurs from the luminosity of the fleshly heart, where the luminosity of the white, smooth channel—the crystal pipe—appears like the open-ended horns of the musk ox and connects through the gateway of the water luminosity into the pupils of the eyes. These six [luminosities] are not divided or differentiated at all. They are the luminosity of the wisdom awareness of self-emergent prajñā. I received the following instructions as an entrustment from Vidyādhara Garab Dorje: “Primordially that which arises of its own accord occurs at the palace of the precious heart from which the white luminosity of the secret channel is present through the gateway of the luminosity of the water lasso. Both the luminosity of the perfectly pure space and the empty bindu are the depth of the dharmatā’s awareness of prajñā. This is not external; it is only from within. This is the tradition of the Lotus King [i.e., Padmasambhava].” Thus because of this speech, I attained perfect liberation. All lineage holders must practice accordingly. This completes the eighth chapter. Having attained stability with the appearances of the luminosities, the qualities of effortless appearances will then emerge. The depth of awareness will appear as the vajra chain. The body will become functional, and even the need to speak will decrease. The mind will become immovable, resting in its nature. That is the direct realization of the dharmatā. This does not involve mental analysis or a hidden agenda, like a stone tossed into darkness, because this will be rendered evident through the gateways of the faculties. Hence, the name for this [direct realization of the dharmatā] indicates that, once the first appearances arise, the connection with the three realms of saṃsāra will be severed. Ordinary cognition will become wisdom awareness, and the first ground of the aspiring vidyādhara attained. Once becoming more stable and all-increasing, appearances will become clear light. Vanity and shame will conclude. Like a person gone mad, one will wander aimlessly. The speech as well will become unpredictable, and the mind will be completely spacious without focal point. The immutable ground of the deathless vajra will be seized. With no bardo, saṃsāra will be transcended; and the second ground of the vidyādharas will be attained. Ever-increasing, this will mature as the deities and kāyas, interdependent with the method and prajñā maṇḍalas of group formations. The body will not be impeded by tangible or intangible phenomena. The melodious sound of the speech will turn others’ minds to virtue. The mind will have mastery over its own self-liberation. There will even be the potential to liberate great sinners. Exceptional vision and clairvoyance will be attained; and at that time, there will be no mutual dependence with anyone. The achievement of mastery is the measure of the extent. There will be no harm or benefit from virtue and nonvirtue, and there will be the power to ascend to the third ground of the vidyādharas. Arriving at the extent of the experience in the basic space of exhaustion similar to the increasing moon that becomes full: from that, the aspect of decreasing ensues. Hence, outer appearances will gradually exhaust, and inner realization will follow suit. Finally, the outer objects of grasping will become shattered, and the inner fixation upon concepts will be spent. Hope and disappointment and proof and refutation will conclude. Phenomena and objects of the faculties will exhaust. Root causes will exhaust, contributing circumstances will exhaust, and together they will be brought to conclusion. The body becomes like that of a human corpse, speech echoes that of others, and the mind like vanishing mist will experience the concepts of the three times vanishing into space. With no awareness of one’s body, speech, or mind, one will mingle with the wisdom intent of the lucid depth of the dharmakāya. Given that this does not appear to others, it will appear according to the individual faculties. The inferiors will see the buddhas as sentient beings, those who have entered the path will see [the buddhas] as the nirmāṇakāyas, and those who have arrived on the stages of the path will see the sambhogakāya. Those who have attained the kāyas will see the dharmakāya. Similarly, this will not be seen by others. Since a supreme practitioner will have exhausted the objects of self-appearances, their own field of experience will conclude; and the three doors will vanish as wisdom light. The supreme ground of the fourth vidyādhara will be attained. The great, vast expanse of the unborn space of phenomena wells forth, and kāyas and wisdoms are inwardly lucid. There will be no effort applied toward accomplishing the enlightened activity of benefiting others. From the great self-clarity of the inner radiance, the nirmāṇakāya teachers will appear according to the perspective of others. When the moon rises in the sky, the moon will be reflected in a pure vessel of water. The moon’s own reflection is not emanated by the moon. Likewise, from the basic space of phenomena, movement and transformation are not emanated. That which appears to the minds of suitable vessels occurs from within the depth of the radiance of the space of phenomena. This is the perfection of self-occurring and self-arising. Hence, for those supreme ones who have exhausted phenomena in this way, their three doors will vanish as wisdom light. Upon the ground of perfectly enlightened buddhahood, they will dissolve like a rainbow in the sky. The sky is the nature of the dharmakāya, and the rainbow is the intrinsic nature of the rūpakāya. This is the first of the three rainbow bodies. Dissolution means to become nondual. Otherwise, the state of fully manifest buddhahood occurs with the three sounds that resound and the earth that quakes in six ways. The clear luminosity becomes empty, vanishes, and arises—these three—while mingling with the holy remains, the relics, and the rainbow light. That is the fully manifest buddha. The first occurs through the strength of great clear light, followed by the strength of natural purity; and for a person who is free from transition and change, the ground of the original dharmakāya protector is not acquired from another but attained by oneself. It is then certain that one will be equal in fortune with me. This completes the ninth chapter. Hence, to accomplish this through the six ways is to sit like a lion; lay on the back; an elephant; the half lotus; the ṛṣhi; and the pose of resting in leisure, having completed all activities. Without departing from these, a qualified practitioner will know the extent of the suitable posture for him or her. It is a key point to gaze in a natural, relaxed manner while engaging the key points of the winds and awareness. It is important for the outer and inner signs of experience to be balanced. Even if outwardly clear but not inwardly and even if the experience is inwardly clear but not outwardly, it is important to recognize this as a fault and deviation. Otherwise, those with keen faculties will traverse the grounds and paths without needing to gradually progress. By practicing in this way with strong faith, diligence, courage, and samaya: through earnest joy and firm determination, those of great fortune will—by abandoning distractions and chaos—practice uninterruptedly for seven months and seven days until the state of the mature vidyādhara is attained. For the first six [months, one practices] the six ḍākinīs; and for the later one, the guru. The ties to the three realms of saṃsāra will be cut, and the irreversible ground will be attained. This will not depend upon karma and faculties or whether one is youthful or elderly; for once practiced, this dharma is undeniable and the eight visionary powers including clairvoyance will be accomplished. Ultimately, the state of permanent exaltation will be achieved. Hence, after three years and three months: if one who practices according to the tradition does not attain buddhahood in that life, then Padma has deceived you of the future generations. This completes the tenth chapter. All of you supreme ones who are my lineage holders must gain experience with the great clear light. Balance your life with your practice, and take charge of your own progress. Don’t listen to just anyone, but act in accordance with the tradition of the great masters. In the future degenerate times, some teachers without realization will claim that, instead of retreating for the rest of one’s life, it is better to do something more meaningful. If that were true, then why did the previous vidyādharas practice the two stages of generation and completion like they did? Even those who follow the order of Buddha Shākyamuni have renounced worldly life in this way by abandoning the lives of householders. If these instructions are followed during the difficult times—although rare to find someone who will implement them, nevertheless, this has been taught for the benefit of those who will practice. The great appearances of clear light are the buddha family and the wisdom of the space of phenomena. Having perfected that is the color white. Mirrorlike wisdom is the vajra family; having perfected that is indicated by the color blue. The wisdom of evenness and the ratna family are perfected and endowed as golden. Discerning wisdom and the perfected padma family are the appearance of red. All-accomplishing activity wisdom and the perfected karma family are the aspect of greenness. These fully perfected five wisdoms are the dharmatā of awareness itself. They are not distinct or differentiated. By seeing this nature and resting there, the fortunate ones will become heirs of all the buddhas. They will see the very face of the buddhas of the three times and simultaneously receive all empowerments and siddhis. They will partake of the essence of the maṇḍalas and accomplishments. Having severed the appearances of a bardo, they will no longer return to the three realms. This is guarded by the dharmapāla protector, the great king Rāhula, and entrusted to the sons and daughters who uphold samaya. This must be secretly concealed from those who break samaya. [Rāhula], be the companion on the path of all fortunate ones. Diminish the faculties of those lacking fortune. This is sealed by command and the strength of the sacred oath. In the past, future, and present, this is sealed with the three secrets of all the buddhas; and it is the essential heart blood of all the ḍākinīs, as well as the life essence of all buddhas and their heirs. The stewards are the oath-bound guardians of the Great Perfection. Make sure that this is guarded! Sealed with the syllable in the pure land of Lotus Light. Thus, the practitioner of the clear-light Great Perfection, Dudjom Dorje Trolod, revealed this from the treasury expanse of the space of the dharmatā. Padma Tashi wrote it down. May virtue prevail! TRANSLATORS’ DEDICATION THIS TRANSLATION was made possible by the kindness of several sublime masters who answered questions and gave important explanations. The first version of this text was fine-tuned by the editor Mary Racine, and the subsequent revision by Kay Henry, to whom we are very grateful. Our deep gratitude is extended to all the patrons of the dharma, who—like the wind—invisibly carry this and all translation projects along to fruition by allowing us the freedom and dignity to devote all of our time to the art and craft of translation work. In particular, we thank our vajra brother David Bolduc for printing, publishing, and distributing this restricted book, so that it can still be made available to those who qualify to practice this pinnacle of all paths to liberation. May the lives of the lineage masters be stable and firm. May the doctrine remain in this world forever, and may the patrons of the dharma enjoy long life and happiness, as well as the fulfillment of all their goals. May the suffering of the six classes of beings be brought to an end as quickly as possible; and through these efforts, may all beings come to tread upon the path that leads to everlasting liberation and ultimate peace. Finally, because of its highly secretive nature, this terma revelation is meant to be studied and practiced only under the guidance of a fully qualified lineage master. Hence, comprehension and realization of this text is entirely dependent upon the connection made with such a teacher, as well as one’s faith, devotion, and respect for the lineage. May all who possess these prerequisites and noble qualities have the opportunity to encounter this rare and precious opportunity. Lama Chönam and Sangye Khandro Light of Berotsana Translation Group NOTES 1. Dudjom Lingpa is also known as Garwang Dudjom Pawo. 2. This refers to mind treasure, pure vision, and material-substance termas. 3. This is a predecessor of Dudjom Lingpa known as Drumgyi Karnagpa (grum gyi mkhar nag pa). 4. The eight great vidyādharas are Vimalamitra, Hūṃkara. Mañjushrīmitra, Nāgārjuna, Padmasambhava, Dhanasaṃskṛta, Rambuguhya-Devachandra, and Shāntigarbha. 5. This is reference to the small mirrors used for Vajrayāna rituals. 6. The five certainties are within the context of the sambhogakāya pure land through which the doctrine of Secret Mantra is perpetually transmitted through the wisdom-mind and symbolic-indication lineages. Since this is a static, certain event, the five circumstances of this context—namely, the place, teacher, doctrine, retinue, and time—are certain, as well as sublime. 7. These are the twofold states of omniscient wisdom knowledge possessed by those who are fully awakened as buddha. All enlightened ones possess the wisdom knowledge of knowing the nature of phenomena and the wisdom knowledge of knowing precisely how and why that nature appears in all of its magical diversity. 8. Heruka Dudjom Lingpa is referred to as “the Vidyādhara Dorje Trolod” because it was well known that this deity was his principal meditation deity. Since he was indivisible with the deity, he was also known by the deity’s name. 9. The four remedial powers are the power of the support, namely, the visualization of Vajrasattva above the crown of one’s head; the power of remorse concerning one’s shortcomings and negative habits; the power of the purification which is the recitation and visualization of the one-hundred-syllable mantra; and the power of the promise to no longer engage in negative deeds through body, speech, or mind. 10. The Tripiṭaka are the three baskets, or collections, of Buddha Shākyamuni’s teachings: the Vinaya, the Sūtra, and the Abhidharma. 11. This is the first of the four joys that will each be experienced as the four empowerments are received. 12. The four immeasurable qualities that are cultivated once entering the Mahāyāna path are equanimity, compassion, love, and joy. 13. These seven are described later in the tögal commentary. 14. The third category mentioned here is the upadesha for purifying death. 15. This reference to “the first day” means the first day of the six-month tögal retreat. One continues these supplementary visualizations by rotating as described in this section. 16. There are many histories concerning this king, who was peaceful and benevolent, so he is used as an example here. As the king of geese, he was an incarnate bodhisattva. 17. “Indications” refers to the prophecies of the ḍākinīs, and the “counsel” indicates the terma revelations. All terma revelations come through symbolic indication from the ḍākinīs. 18. The duration of Lord Buddha Shākyamuni’s doctrine in this world is five-thousand years. Those five-thousand years are divided into ten five-hundred-year periods. The “five-hundred-year decline” referred to in the text is the final five-hundred-year period of the five-thousand years, a period when the doctrine will have declined to such an extent that it is merely a fading external presence. 19. The five degeneracies include the increasing degeneracy of time, sentient beings, life expectancy, passions, and view. 20. The eight causal vehicles—or yānas—are the Shrāvaka, Pratyeka, Bodhisattva, Kriyā, Upa, Yoga, Mahā, and Anu vehicles. 21. The single resultant Ati vehicle is the ninth vehicle. 22. The outer space of the azure sky appears as though it is equal to the size of your [i.e., the observer’s] face or as if it were covering your face. In the center of this, bindus of light appear to be about the size of a bean or a thimble [i.e., the covering an archer uses to protect his thumb]. 23. The term here is , which indicates the shape and color of the light bindus. This has nothing to do with the function of a shield (phub), which is to provide protection from weapons. The term -bse- refers to a sap extracted from a particular tree that, when applied to another substance, turns that substance reddish-orange. In short, light molecules appear to have the color of reddish-orange and the shape of a shield. 24. Once contracting the disease, one is exempt from exposure again. This is analogous of how, once a practitioner reaches the third vision of tögal—the extent of awareness—it is impossible for them to revert back to the habits of existence. During the first two visions, this reversal of experience is still a possibility. 25. In the Tibetan art of weaving wool, the strands of wool are stretched very long and taut, creating the image of a long blanket. The streams of light resemble this image. 26. At the time of the dissolution of all phenomena: when the corporeal form of the practitioner vanishes into space, the space is like a matrix of fight. In that expanse, the shape of the light resembles the five fingers on the practitioner’s hand spread apart. Finally, this dissolves into itself. 27. The three indestructible supports are representations of enlightened body, speech, and mind. Na maḥ samanta buddhānāṃ, acintya bhūta rūpināṃ, oṃ tāre svāhā As stated in the Root Mañjushrī Tantra, the presence of this twenty-six syllable maṇḍala ensures that negative karma is not accumulated if this text is disrespected, such as walking over it.