Nothing to Do by Gendun Rinpoche
Happiness cannot be found
through great effort and willpower,
but is already present, in open relaxation and letting go.
Don’t strain yourself,
there is nothing to do or undo.
Whatever momentarily arises in the body-mind
has no real importance at all,
has little reality whatsoever.
Why identify with, and become attached to it,
passing judgment upon it and ourselves?
Far better to simply
let the entire game happen on its own,
springing up and falling back like waves-
without changing or manipulating anything-
and notice how everything vanishes and
reappears, magically, again and again,
time without end.
Only our searching for happiness
prevents us from seeing it.
It’s like a vivid rainbow which you pursue without ever catching, or a dog chasing its own tail.
Although peace and happiness do not exist
as an actual thing or place,
it is always available
and accompanies you every instant.
Don’t believe in the reality
of good and bad experiences;
they are like today’ s ephemeral weather,
like rainbows iri the sky.
Wanting to grasp the ungraspable,
you exhaust yourself in vain.
As soon as you open and relax this tight fist of grasping,
infinite space is there-open, inviting and comfortable.
Make use of this spaciousness, this freedom and natural ease. Don’t search any further.
Don’t go into the tangled jungle
looking for the great awakened elephant,
who is already resting quietly at home
in front of your own hearth.
Nothing to do or undo,
nothing to force,
nothing to want,
and nothing missing-
Everything happens by itself.
On the 10th day of the month of the Iron Sheep, in the year of the Wood Monkey, in the morning I met the Lotos Born Guru.
A rain of white flowers fell down from the sky.
In my mind – the limitless river of Dharmakaya –
Padmasambhava gave me instructions of how to behave in the moment of suffering.
Here is the secret teaching for the sons and daughters of my heart, that brings instant achievement: BE BRAVE BY PADMASAMBHAVA
Suffering is like dry branches
thrown into the fire,
burning in the cold night
for those, who listen to the teachings from the heart of Padmasambhava.
Suffering is a powerful blessing,
have confidence in the Lotos Born Guru.
By looking for the antidote
in form of the joyful yogas, that come from the wordly gods
or by engaging yourself in shamanistic practices,
the distance between your and your exit from the suffering of samsara
increases by hundreds of incarnations.
Let the suffering burn
Keep the awareness `I am´ in your mind,
even if the whole world and your own body is in fire,
Padma will grant you with immortality.
If you are practicing the teachings of the Lotus Born Guru wholeheartedly,
if you make them
the true treasure of your heart,
let go your attachments, do not care about your bodies
free yourselves from the thinking of the past
focus your awareness on `that moment´
abandon the curiosity of the future
do not engage in shamanistic rituals and dharmas
looking at the appearances leave them untouched,
do not try to correct them or to value anything,
let appearances liberate themselves in the natural state,
to become the manifestation of Dharmakaya,
the mandala of your mind,
all the gods and demons that appear in your minds are karmic vision,
have neither fear nor hope,
lovers and relatives,
those close to you and strangers,
friends and enemies
are karmic visions,
that cause you constant rebirths in samsara,
abandon attachment to beloved and feeling of dislike to strangers,
for all beings of the three realms have loving kindness,
the path is simple and quick,
not paying attention to the deceiving appearances, having abandoned both fear and hope,
the vision of mandala will melt in the perfection of the natural state.
In the undistracted natural state
The answer to all questions,
the aim of all searches
The fruit of the Dharma,
the Wish Fulfilling Jewel
Written by Chhimed Tsering
The Prayer of Kuntuzangpo, The Primordial Buddha Samantabhadra
Everything – appearance and existence, samsara and nirvana, has a single ground, yet two paths and two fruitions, and magically displays as awareness or unawareness.
Through Kuntuzangpo’s prayer, may all beings become Buddhas, completely perfected in the abode of the dharmadhatu.
The ground of all is uncompounded, and the self-arising great expanse, beyond expression, has neither the name samsara nor nirvana.
Realizing just this you are a Buddha;
not realizing this you are a being wandering in samsara.
I pray that all you beings of the three realms may realize the true meaning of the inexpressible ground.
I, Kuntuzangpo, have realized the truth of this ground, free from cause and condition, which is just this self-arising awareness. It is unstained by outer expression and inner thought, affirmation or denial and is not defiled by the darkness of unmindfulness. Thus this self-manifesting display is free from defects.
I, Kuntuzangpo, abide as intrinsic awareness. Even though the three realms were to be destroyed, there is no fear. There is no attachment to the five desirable qualities of sense objects. In self-arising consciousness,
free of thoughts, there is neither solid form nor the five poisons.
In the unceasing clarity of awareness, singular in essence, there yet
arises the display of the five wisdoms. From the ripening of these five wisdoms, the five original Buddha families emerge, and through the expanse of their wisdom, the 42 peaceful Buddhas appear. Through the arising power of the five wisdoms, the 60 wrathful Herukas manifest. Thus the ground awareness is never mistaken or wrong.
I, Kuntuzangpo, am the original Buddha of all, and through this prayer
of mine, may all you beings who wander in the three realms of samsara realize this self-arising awareness, and may your great wisdom spontaneously increase.
My emanations will continuously manifest in billions of unimaginable
ways, appearing in forms to help you beings who can be trained. From the beginning you beings are deluded because you do not recognize the awareness of the ground.
Being thus unmindful of what occurs is delusion – the very state of unawareness and the cause of going astray. From this delusive state comes a sudden fainting away and then a subtle consciousness of wavering fear.
From that wavering there arises a separation of self and the perception of others as enemies. Gradually the tendency of separation strengthens, and from this the circle of samsara begins.
Then the emotions of the five poisons develop – the actions of these
emotions are endless. You beings lack awareness because you are unmindful, and this is the basis of your going astray.
Through my prayer, may all you beings recognize your intrinsic
awareness! Innate unawareness means unmindfulness and distraction. Imputing unawareness means dualistic thoughts towards self and others. Both kinds of unawareness are the basis for the delusion of all beings.
Through Kuntuzangpo’s prayer, may all you beings wandering in samsara clear away the dark fog of unmindfulness, clear away the clinging thoughts of duality!
May you recognize your own intrinsic awareness! Dualistic thoughts create doubt, from subtle attachment to this dualistic turn of mind
dualistic tendencies become stronger and thicker. Food, wealth, clothes, home and friends, the five objects of the senses and your beloved family – all these things cause torment by creating longing and desire. These are all worldly delusions; the activities of grasping and clinging are endless. When the fruition of attachment ripens, you are born as a hungry ghost, tormented by coveting and desiring, miserable, starving and thirsty.
Through Kuntuzangpo’s prayer, may all you desirous and lustful beings who have attachments, neither reject longing desire, nor accept attachment to desires. Let your consciousness relax in its own natural state, then your awareness will be able to hold its own. May you achieve the wisdom of perfect discernment! When external objects appear, the subtle consciousness of fear will arise. From this fear, the habit of anger becomes stronger and stronger. Finally, hostility comes, causing violence and murder. When the fruition of this anger ripens, you will suffer in hell by boiling and
Through Kuntuzangpo’s prayer, you beings of the six realms, when strong anger arises for you, neither reject nor accept it. Instead relax in the
natural state and achieve the wisdom of clarity!
When your mind becomes full of pride there will arise thoughts of competition and humiliation. As this pride becomes stronger and stronger, you will experience the suffering of quarrels and abuse. When the fruition of this karma ripens, you will be reborn in the god realms and experience the suffering of change and falling to the lower rebirths.
Through Kuntuzangpo’s prayer, may you beings who developed pride let your consciousness relax in the natural state. Then your awareness will be able to hold its own. May you achieve the wisdom of equanimity! By increasing the habit of duality, by praising yourself and denigrating
others, your competitive mind will lead you to jealousy and fighting, and you will be reborn in the jealous god realm, where there is much killing and injury. From the result of that killing, you will fall into the hell realm.
Through Kuntuzangpo’s prayer, when jealousy and competitive thoughts arise, do not grasp them as enemies. Just relax in ease, then consciousness can hold its natural state. May you achieve the wisdom of unobstructed
action! By being distracted, careless and unmindful, you beings will become dull, foggy and forgetful.
By being unconscious and lazy, you will increase your ignorance and the fruition of this ignorance will be to wander helplessly in the animal realm. Through Kuntuzangpo’s prayer, may you beings who have fallen into the dark pit of ignorance shine the light of mindfulness and thereby achieve wisdom free from thought.
All you beings of the three realms are actually identical to Buddhas,
the ground of all. But your misunderstanding of the ground causes you to go astray, so you act without aim. The six karmic actions are delusion like a dream. I am the primordial Buddha here to train the six kinds of beings through all my manifestations.
Through Kuntuzangpo’s prayer may all you beings without exception attain enlightenment in the state of dharmadhatu.
Ah Ho! Hereafter whenever a very powerful yogin with his or her awareness radiant and free from delusion recites this very powerful prayer, then all who hear it will achieve enlightenment within three lifetimes.
During a solar or lunar eclipse, during an earthquake or when the earth rumbles, at the solstices or the New Year you should visualize Kuntuzangpo. And if you pray loudly so all can hear, then beings of the three realms will
be gradually liberated from suffering, through the prayer of the yogin and will finally achieve enlightenment.
One of my first teachers Lama Sonam while teaching me as we ate breakfast one day said, “Just be natural. Nothing special about you whatsoever.”
We make meditation into an event – either we’re at it, in it, doing it, getting ready to do it, suck at doing it, are really good at doing it, want to be doing more of it – but if we look at all the words we use around the “idea” of meditation we are saying things that create a divide. Keep us trapped in the small mind which wrapped up in dualism.
Times when you are meditating and times when you’re not.
This type of thinking keeps us caught going round in circles. Sometimes we’re up and sometimes we’re down.
It’s exhausting really.
Just put it all down and rest at ease in the natural expansive freshness of the mind. It’s not something to get to or do. It’s always there in the midst of all your bizzy-ness and planning and fantasies.
It’s the awareness that’s aware that “you’re” reading these words right now.
Did you feel that?
That kind of snapback effect that just happened when your attention was brought back to look at itself?
Utterly still. Even those words don’t do it justice. That’s why in Zen and Atiyoga we go beyond words.
We point directly to mind.
Tulku Urgyen Rinpoche said, “You need to simply allow the moment of uncontrived naturalness. Instead of meditating upon it, meaning focusing upon it, simply allow it to naturally be. As you train like that – and the words for training and meditating sound the same in Tibetan, so to play on that word – it is more a matter of familiarization than meditation. The more you grow familiar with mind essence, and the less you deliberately meditate upon it, the easier it becomes to recognize and the simpler to sustain.”
The “act” of sitting meditation is the physical gateway or vehicle for the realization, of sitting meditation, which is awakening and the deep knowing of how that awakening functions within everyday life – to bring benefit and awaken all beings.
The Sixth Patariarch of Zen, Hui Neng, described zazen thusly: “To sit means to gain absolute freedom and to be mentally unperturbed in all outward circumstances, be they good or otherwise. To meditate means to realize inwardly the imperturbability of the Essence of Mind.”
Drop your ideas and silly notions of what meditation is and just be your natural self – which is Buddha fully at ease in Buddhaness.
Rest in the natural radiance and expanse of the Mind.
Rest at ease and become familiar with who you truly are.
Zen Master e
(Ian Paul Marshall)
THE MIRROR OF ESSENTIAL POINTS
A Letter in Praise of Emptiness From Nyoshul Khenpo Jamyang Dorje to his Mother
I pay homage at the lotus feet of Tenpai Nyima,
Who is inseparable from Dharma-lord Longchen Rabjam
And perceives the natural state of emptiness
Of the ocean-like infinity of things.
A letter of advice I offer to you, my noble mother Paldzom; Pointing Out Instructions
Listen for a while without distraction.
Staying here without discomfort,
I am at ease and free from worries
In a state of joyful mind.
Are you well yourself, my dear mother?
(contemplate all beings as one’s mother at some point)
Here, in a country to the West,
There are many red and white skinned people.
They have all kinds of magic and sights,
Like flying through the skies
And moving like fish in the waters.
Having mastery over the four elements,
They compete in displaying miracles
With thousands of beautiful colours.
There is an endless amount of spectacles,
Like designs of rainbow colours,
But like a mere dream, when examined,
They are the mistaken perceptions of the mind.
All activities are like the games children play;
If done, they can never be finished.
They are only completed once you let be,
Like castles made of sand.
But this is not the whole story;
All the dharmas of Samsara and Nirvana,
Though thought to be permanent, they do not last.
When examined, they are but empty forms,
That appear without existence.
Although unreal, they are thought to be real,
And when examined, they are unreal like an illusion.
Look outward at the appearing objects,
And like the water in a mirage,
They are more delusive than delusion.
Unreal like dreams and illusions,
They resemble reflected moon and rainbows.
Look inward at your own mind!
It seems quite exciting, when not examined.
But when examined, there is nothing to it.
Appearing without being, it is nothing but empty.
It cannot be identified saying, “that’s it!”
But is evanescent and elusive like mist.
Look at whatever may appear
In any of the ten directions.
No matter how it may appear,
The thing in itself, its very nature,
Is the sky-like nature of mind,
Beyond the projection and dissolution of thought and concept.
Everything has the nature of being empty.
When the empty looks at the empty,
Who is there to look at something empty?
What is the use of many classifications,
Such as ‘being empty’ and ‘not empty’
As it is illusion looking at illusion,
And delusion watching delusion?
“The effortless and sky-like nature of the mind,
The vast expanse of insight,
Is the natural state of all things.
In it, whatever you do is all right,
However you rest, you are at ease.”
This was said by Jetsun Padmasambhava
And the great siddha Saraha.
All the conceptual designs,
Such as “it’s two!” or “it’s not two!”
Leave them like the waves on a river,
To be spontaneously freed in themselves.
The great demon of ignorant and discursive thought
Causes one to sink in the ocean of samsara.
But when freed from this discursive thought,
There is the indescribable state, beyond conceptual mind.
Besides mere discursive thoughts,
There is not even the words of ‘samsara’ and ‘nirvana’.
The total calming down of discursive thought
Is the suchness of Dharmadhatu.
Not made complex by complex statements,
This unfabricated single bindu
The natural state of mind.
So it was said by the Sugata.
The essence of whatever may appear,
When simply left to itself,
Is the unfabricated and uncorrupted view,
The Dharmakaya, emptiness mother.
All discursive thought is emptiness,
And the seer of the emptiness is discursive thought.
Emptiness does not destroy discursive thought,
And discursive thought does not block emptiness.
The fourfold emptiness of the mind itself
Is the ultimate of everything.
Profound and tranquil,free from complexity,
Uncompounded luminous clarity,
Beyond the mind of conceptual ideas:
This is the depth of the mind of the Victorious Ones.
In this there is not a thing to be removed,
Nor anything that needs to be added.
It is merely the immaculate
Looking naturally at itself.
In short, when the mind has fully severed
The fetters of clinging to something,
All the points are condensed therein.
This is the tradition of the supreme being Tilopa
And of the great pandita Naropa.
Such a profound natural state as this,
Is among all the kinds of bliss,
The wisdom of great bliss.
Among all kinds of delight
It is the king of supreme delight.
It is the supreme fourth empowerment
Of all the tantric sections of the secret mantras.
It is the ultimate pointing out instruction.
The view of ‘Samsara and Nirvana Inseparable’,
And that of Mahamudra, of Dzogchen, the Middle Way and others,
Have many various titles
But only one essential meaning.
This is the view of Lama Mipham. A Summary of this Practice
As an aid to this king of views
One should begin with Bodhicitta,
And conclude with dedication.
In order to cut off through skillful means
The fixation on an ego, the root of Samsara,
The king of all great methods
Is the unsurpassable Bodhicitta.
The king of perfect dedication
Is the means for increasing the roots of virtue.
This is the special teaching of Shakyamuni
Which is not found with other teachers.
To accomplish complete enlightenment
More than this is not necessary
But less than this will be incomplete.
This swift path of the three excellences,
Called the heart, eye and lifeforce,
Is the approach of Longchen Rabjam.
Emptiness, the wish-fulfilling jewel,
Is unattached generosity.
It is uncorrupted discipline.
It is angerless patience.
It is undeluded exertion.
It is undistracted meditation.
It is the essence of prajna.
It is the meaning in the three yanas.
Emptiness is the natural state of mind.
Emptiness is the non-conceptual refuge.
Emptiness is the Absolute Bodhicitta.
Emptiness is the Vajrasattva of absolving evils.
Emptiness is the Mandala of perfect accumulations.
Emptiness is the Guru Yoga of Dharmakaya.
To abide in the natural state of emptiness
Is the ‘calm abiding’ of shamatha,
And to perceive it vividly clear Is the ‘clear seeing’ of vipasyana.
The view of the perfect Development Stage,
The wisdom of bliss and emptiness in the Completion Stage,
The non-dual Great Perfection,
And the single bindu of Dharmakaya,
All these are included within it.
Emptiness purifies the karmas.
Emptiness dispels the obstructing forces.
Emptiness tames the demons.
Emptiness accomplishes the deities.
The profound state of emptiness
Dries up the ocean of passion.
It crumples the mountain of anger.
It illuminates the darkness of stupidity.
It calms down the gale of jealousy.
It defeats the illness of the kleshas.
It is a friend in sorrow.
It destroys conceit in joy.
It conquers in the battle with Samsara.
It annihilates the four Maras.
It turns the eight worldly dharmas into same taste.
It subdues the demon of ego-fixation.
It turns negative conditions into aids.
It turns bad omens into good luck.
It causes to manifest complete enlightenment.
It gives birth to the Buddhas of the three times.
Emptiness is the Dharmakaya mother.
There is no teaching higher than emptiness.
There is no teaching swifter than emptiness.
There is no teaching more excellent than emptiness.
There is no teaching more profound than emptiness.
Emptiness is the ‘knowing of one that frees all.’
Emptiness is the supreme king of medicines.
Emptiness is the nectar of immortality.
Emptiness is spontaneous accomplishment beyond effort.
Emptiness is enlightenment without exertion.
By meditating emptiness
One feels tremendous compassion
Towards the beings obscured, like ourselves,by the belief in a self,
And Bodhicitta arises without effort.
All qualities of the path and bhumis
Will appear naturally without any effort,
And one will feel a heartfelt conviction
Regarding the law of the infallible effect of actions.
If one has but one moment of certainty In this kind of emptiness,
The tight chain of ego-clinging
Will shatter into pieces.
This was said by Aryadeva.
More supreme than offering to the Sugatas and their sons (and daughters)
All the infinite Buddha fields
Filled with the offering of gods and men;
Is to meditate on emptiness.
If the merit of resting evenly
Just for an instant in this natural state
Would take on concrete form,
Space could not contain it.
The peerless Lord of the sages, Sakyamuni,
For the sake of this profound emptiness,
Threw his body into pyres of fire,
Gave away his head and limbs,
And performed hundreds of other austerities.
Although you fill the world with huge mounds
Of presents of gold and jewels,
This profound teaching on emptiness,
Even when searched for, is hard to find.
This is said in the Hundred Thousand Verses of Prajna Paramita.
To meet this supreme teaching Is the splendid power of merit
Of many aeons beyond count.
In short, by means of emptiness,
One is, for the benefit of oneself,
Liberated into the expanse of the unborn Dharmakaya,
The manifest complete enlightenment
Of the four Kayas and the five Wisdoms.
The unobstructed display of the Rupakaya
Will then ceaseslessly arise to teach whoever is in need,
By stirring the depths of Samsara for the benefit of others
Through constant, all-pervading spontaneous activity.
In all the Sutras and Tantras this is said
To be the ultimate fruition.
How can someone like me put into words
All the benefits and virtues hereof,
When the Victorious One with his vajra tongue
Cannot exhaust them, even if he speaks for an aeon?
The glorious Lord, the supreme teacher,
Who gives the teachings on emptiness,
Appears in the form of a human being,
But his mind is truly a Buddha.
Without deceit and hypocrisy
Supplicate him from your very heart,
And without needing any other expedient,
You will attain enlightenment in this very life.
This is the manner of the All-Embodying Jewel
Which is taught in the Tantras of the Great Perfection.
When you have this jewel in the palm of your hand,
Do not let it meaninglessly go to waste.
Learning, like the stars in the sky,
Will never come to an end through studies.
What is the use of all the various kinds
Of the many teachings requested and received?
What is the use of any practice which is higher than emptiness?
Do not aim at having many ascetic costumes,
Such as carrying a staff and wearing braids and animal skins.
Leaving the elephant back in your house,
Do not go searching for its footprints in the mountains.
Mother, meditate on the essence of the mind,
As it is taught by the guru, the Vajra Holder,
And you will have the essence of the essence
Of all the eighty-four thousand teachings.
It is the heart nectar of a billion
Learned and accomplished ones.
It is the ultimate practice.
This advice from the core of the heart
Of the fallen monk Jamyang Dorje,
Is the purest of the pure essence
From the bindu of my life blood.
Therefore keep it in your heart, mother.
These few words of heart advice Were written in a beautiful country-side,
The city of the spacious blue sky,
Rivaling the splendour of divine realms.
To the devoted Chokyi Nodzom,
My dear and loving mother,
And to my own devoted students,
I offer this letter of advice.
This letter to my students was composed by one who goes by the name ‘Khenpo’, the Tibetan Jamyang Dorje, in the Dordogne Herbal Valley of Great Bliss, in the country of France beyond the great ocean in the western direction. May virtue and auspiciousness ensue! (This was put into English, with the help of Khenpo Rinpoche, by Erik and Lodro. Perigueux Retreat 1983)
Breathe in A Breathe out Ah Breathe in Sha Breathe out Sa Breathe in Ma Breathe out Ha
This is the Breath of Brilliance
The syllable Ah points out the unborn nature of reality. Ah is the non-conceptualization of unborn existence. Since nothing is born, fearlessness is complete in the syllable Ah. The secret of this Ah is primordial wisdom knowing that all things are not real and are free from birth.
Comment by Master e: The unstruck chord. Hear it within first. All this (waves hand to indicate all of life) is a projection – the natural essence is free spacelike knowing awareness – the inseperability of space, luminosity (knowingness) and creative potency and power – all of “life” is merely a projection like watching a movie on a screen and in that moment we can see the audience, the screen, the light projecting the creative display, we see the story, feel the emotions, enjoy the ride and we enjoy the full spectrum experience of experience experiencing itself (which is no-self- vast expansive awareness and creative potency and power) and knowing that all of that is you and all of that is an illusion and that you are sunyata and luminosity wisdom – practicing presence – natural stillness – sheer potential like we ourselves are a mirror) The syllable A shows non-abiding within the unobstructed meaning. The syllable A appears from the state of unchanging emptiness. Unobstructed freedom from concepts is complete in the syllable A. The secret of this syllable A is the unobstructed nature arising from the unborn state.
Comment by Master e: Non attachment – release – softening and the knowing insight of dharmadhatu- ever present presence of every presence, every-when, no space in between, all moments and they interfuse and interinfluence everything else and knowing that this moment is a light and picture show we savour it. We feel the joy of it – the fullness – the power – the spectacle of it all. See how cool it is to be experience experiencing the experience of the unborn state even though there’s no one there to experience it but there still IS experience. Like awareness looking back at itself. The syllable Ha shows the way the unborn appears. This Ha shows that from the unobstructed state there is no mixing with birth at all. Ha is the miraculous display from the expanse of awareness. The secret of this Ha is the reversal of the expanse of primordial wisdom back into itself.
Comment by Master e: From the unborn state the primordial wind moves because of the lack of pure presence which is built right into the process (like the sport of the Buddha’s) unseen conditions since beginning-less time generates heat and creates images and form and light and sensations but in the midst of all that is that unmoving awareness but still allowing that experience to wash over you – this rides the outbreath and the in breath that suction force draws everything back into itself radiant expansive awareness that union of space and light. Inseparable. This is the basis of the Guru/teacher laughing and being at ease within the creative display of sheer perfection. And it is the power of that joy that bliss of intrinsic awareness that dances before you now with light and sensation and sound as the creative effulgence of your very own mind which is pure illuminating suchness. So we just dance and we sing and we laugh and we love and we cry and we shout. All experience, every feeling, thought, stomp, twist, hoot and holler, every movement, every rhythmn, every beat, every single thing is “it” which is “you” which is “isness”. Emptiness dances with itself. Samantabhadra watches Samantabhadri dance and shake and moan and move and loves it. That bliss awarenes is the very power and fuel and joy and glue of life. We release into it with joy and ease and grace and allowing. We are puppets on the strings of the melody of the unstruck chord within our hearts. So just put it all down with the outbreath Ha. Release it all – the pain, the love, whatever it is you’re holding onto thinking that it’s not it. Because everything is “it” – whatever it is – which is beyond the small mind – yo have to breakthrough your fixed notions and beliefs. Make the leap into ease and allowing with pure presence to the magnificen of it all. All of it is Samantabhadra – wisdom bliss awareness – ever present – ever always – non-moving movement – emanating all of space and time and you and me. Just rest. Be at ease. Atha. Now back around to A unstruck chord. The syllable Sha shows liberation into the pure realms. The syllable Sha is explained as the reversal of confusion. All sounds and distinctions are complete in the syllable Sha. The secret of this syllable Sha is that it liberates into the unborn expanse.
Comment by Master e: Sha in breath – like a dancer about to release into the dance – knowing well that they are a master THE master of dance and they are putting on a show – THE best show that they can and they release into it allowing it all to unfold with grace and ease and flow and allowing. that inbreath feeling before everything. The fullness and clarity and radiance of intrinsic awareness experiencing itself – like the peak moment – right at the top of the wave. Flow state.
If you do Sha outbreath this releases lets go of any subtle grasping still held hidden within the mindstream (karma) even though karma is illusory it still has property’s like gravitational force that enfolds anshrouds awareness within unawareness – space folding into space creating an infinite variety of experience and liberating themselves as one infinite beautiful being experiencing itself and losing itself in the experience of finding oneself like cosmic lovers like the two extremes of light and dark and subject object and realzing the ecstacy of finding each other again and enjoying each other) The syllable Sa shows abiding within the unchanging ground. The syllable Sa travels to the great ground of the Guru of primordial wisdom. All grounds that are untraveled to are complete within the syllable Sa. The secret of this syllable Sa is abiding in the state of the unchanging ground of spontaneous presence.
Comment by Master e: Outbreath release likened to the fullstop groundedness of groundednesses the complete immovability and power and resonance within the heart. the base from which everthing emanates and arises from as a dazzling light show like a mirage – like heat waves off of pavement – emanating vibrating out. The unwinding and the blazing fuel of awareness allowing it to shine. Releasing subtle grasping. Allowing awareness to take it right reign at brow chakra igniting crown.Hold the breath at the end and experience presence. The syllable Ma is the treasure source of the nature of reality. The state of the syllable Ma is uncontrived awareness. The uncontrived ground of all is complete within the state of Ma.
The secret of this syllable Ma is realizing the meaning of secret mantra. Realizing the meaning of the six syllables, you will be liberated in the great continuum of secret mantra.
Those who dwell in the meaning of the six syllables are in nirvana, the state beyond sorrow.The king of realizations is translated into these six syllables. All secret mantras are complete in these six syllables. Thus, the meaning of the six syllables has been proclaimed.
Comment by Master e: Ma in breath is the blazing brilliance and splendour and power arising and sparked from the heart of wisdom which illuminates the always present enlightened mind of non-abiding spacelike awareness hearing the unstruck chord – sheer luminosity total fullness and presence and knowingness and groundedness and stability – words cannot get to it but it speaks in and through all things. When You Lose Presence
While doing this practice and writing these explanations “I” became lost in the beauty and briliiance of this and all of a sudden I was like, “Oh my God what about the final Ha. I haven’t explained that yet. But realized that I had. Then that realization is the realization of no realization that there was nothing to relealize and no one to realize it and we can just become so lost in the mind entangeled really in a prison of our own making – and realizing how crazy it is to hear all this but realizing that you’re realizing that you’re realizing that but there is no-one there to realize it aside the radiant space-like awareness – lluminating suchness – sheer perfect presence and why do we go soooooooo crazy about all of this when we can just have a good time – be kind and work together to create the craziest most beautful word an enlightened society and manifests the sheer potentiality of suchness and all it’s possibilities right here right now in the nirmanakaya realm even thought this moment right now is just a dream its the most important moment there is.
And now this just ridiculous
And you laugh like a crazy lunatic because all of this
I’m mean all of this
Is just a dream
And we just need to chill the fuck out
And enjoy the show
I mean enjoy it
Really enjoy it
Savour the experience of experience experiencing experience
Experiencing and releasing fully into that like a full body orgasm
Of pure bliss/awareness
That is all the universes
Throughout space and time orgasming full body delirium
A Vibrating colour and light show
Of MahaVairocana Buddha experiencing itself
Throughout all of experience
Every space of the universe is it experiencing it right this second
And it’s amazing
Like in that moment in that movie Despicable Me when the little girl gets the unicorn and she is soooooooo excited that she’s literally vibrating with excitement and every ounce of her is so full of joy that it comes bursting out of her in a fit of delight and she yels “It’s so fluffy!!!”
And she has that experience and she loves it sooooooo much
And its the best
And the most important
Most meaningful thing/being/experience whatsoever in the universe no matter who or what you are or what you’ve done
Radiant illuminating awareness as Samanthbhadra/ MahaVairocanna/The Guru/ Padmasambhava
That’s how they feel about you – because you are them realizing that
“I just love the fuck out of you”
Like a mother for a child, a teacher for their student and the reverse of that
And experiencing that from every experience possible and it’s sheer perfection
Like it’s bringing tears to my eyes kind of amazing
Like this is the most amazing thing to watch and be a part of and and direct and star in and create the set for
Like I can’t believe “I” did this and that “I” am experincing this right now in this very moment
Just sit back and enjoy the show
You experiencing you
Realizing that this is all a dream
And its awesome
And you’re teary eyed and wouldn’t change a thing because everything was needed and setup by you because you set this all up based on karma which is like a hologram but has properties
But is really just consciousness
Which is just clear light presence full body awareness
And its just this going astray through attachment because one has been swept off the throne of consciousness caught in a spiral of non-existent force and properties which bind consciousness even though there’s no one to bind and nothing to bind
And mind will never get it – only no mind can
Which is this present thought free moment of awareness
Where all experiences arise
Even though nothing really arises or disappears
So just stop trying to use mind
Because you’ll just be entangled and get lost (which is part of the sport of the Buddha’s so it’s perfect as well because all paths all practices every singe thing is suchness)
So just relax
And sit back and look
At what’s looking
So just relax
Hear the unstruck chord ah
Ring the bell of hum to experience and embody it all
Om to purify the body
To experience the present moment fully and savour experience experiencing experience
Ah (like total complete satisfaction)
Hum to release into that experience completely
Releasing into that and then into
Dedication of your life to the benefit of all beings
And doing your best to achieve that
In a kind lighthearted way
Powers the rainbow body
Which is the guru
Who has dedicated their life and energy and wishing the best for you and all beings
Is a blessing field
Radiating out with power and force
Pouring out to you
All you have to do is ask and open up and it comes rushing to you
A ah sha sa ma ha
Then relax into ham sa
Ah ham breathing
However you hear the breath
Being breathed by the breath
Ringing of the bells
To manifest then is to have that john assaraf moment in the secret
And to do it with bodhicitta though
To release pain and karma do a ah sha sa ma ha breath
Breath of brilliance
Inner radiance and outer form
Is just this breath
Burning chandali of awareness
Burning as the energy of life
Flowing through and as this body
Actually i think this practice would be best breathing practice
Take anywhere and has biggest impact on all kayas of presencing
And it think this may be it
With a supplemental portable practice of
But most effective
Aware of awareness
Nondual awareness practice
Hamsa energy practice
Koan to help get there
Or any of the paths as daytime dreaming practice
Because all of this is Vairocana
Realizing vairocanna brilliance
Within the space like nature and deep coolness of Samantabhadra
Who is medicine buddha
Who is padmasambhava
Who is your teacher
Teaching you right now
Whomever or whatever that may be
All of it is the guru
And the guru is you
Which is the present moment awareness
Settling into nothing
Dissolving into nothingness
Which is everything
A ah sha sa ma ha
Release into the breath
A ah sha sa ma ha
This practice is completely synced to the breath
Praise to Padmasambhava who led me to this practice
Which is the greatest
It can be called the light and sound and vibration and power insight and perfect and pinnacle and easiest practice
That leads to the no practice of presence
Do 108 per day
On crystal mala
With rainbow string
Like a lover in love
Like two lovers
Into deep radiant bliss and heat and awareness experiencing awareness as Trikaya
In the present moment
A pith practice
Is the golden lotus vitality practice
Of ham sa
And holding ball stance
Sitting on ball
Releasing into that
Like a one hundred thousand lotuses spinning over the body
A hundred thousand million vajras spinning
Or the vajra stance
Try a variation with breath retention on inhale and exhale
Even though this mantra is the same for everyone
It’s different for each of us
And never the same at any minute
Because the breath is never the same and changes based on a cagillion billion kabillion different unseen conditions
And demonstrates the sheer magnitude and infinite display of Suchness
The variety and variation of the creative effulgence and shear potentially of presence presencing and projecting itself in this present moment which is every moment throughout all times which is no time and no moment
Which is now
Atha koan practice
Or “What am I”
Or self inquiry
Om mani padme hum
A ah sha sa ma ha
Is what sparked and powers om mani padme hum
The Paramitas are it’s expression
The four immeasurables the bare essence
And is completely embodied in hum
And uses the inherent power of the vajra/bell Medicine Buddha to get to the root wound that has entangled this current life in the great forgetting
Insert etic fry article on it
The everyday practice of Dzogchen is simply to develop a complete carefree acceptance, an openness to all situations without limit.
We should realize openness as the playground of our emotions and relate to people without artificiality, manipulation or strategy.
We should experience everything totally, never withdrawing into ourselves as a marmot hides in its hole. This practice releases tremendous energy which is usually constricted by the process of maintaining fixed reference points. Referentiality is the process by which we retreat from the direct experience of everyday life.
Being present in the moment may initially trigger fear. But by welcoming the sensation of fear with complete openness, we cut through the barriers created by habitual emotional patterns.
When we engage in the practice of discovering space, we should develop the feeling of opening ourselves out completely to the entire universe. We should open ourselves with absolute simplicity and nakedness of mind. This is the powerful and ordinary practice of dropping the mask of self-protection.
We shouldn’t make a division in our meditation between perception and field of perception. We shouldn’t become like a cat watching a mouse. We should realize that the purpose of meditation is not to go “deeply into ourselves” or withdraw from the world. Practice should be free and non-conceptual, unconstrained by introspection and concentration.
Vast unoriginated self-luminous wisdom space is the ground of being – the beginning and the end of confusion. The presence of awareness in the primordial state has no bias toward enlightenment or non-enlightenment. This ground of being which is known as pure or original mind is the source from which all phenomena arise. It is known as the great mother, as the womb of potentiality in which all things arise and dissolve in natural self-perfectedness and absolute spontaneity.
All aspects of phenomena are completely clear and lucid. The whole universe is open and unobstructed – everything is mutually interpenetrating. by HH Dilgo Khyentse Rinpoche
“You are the primordial awareness of skillful means the indestructible state beyond all concepts, Realized in the nature of the Great Mother, transcendental wisdom free from any reference, Displaying your compassion, in all its variety, in every kind of way — O Great Vajrasattva, to you I pay homage!”
The Vajrasattva mantra practice is probably the best known of all the practices in Vajrayana Buddhism. It’s usually part of the pre-liminary practices given to individuals that are embarking on the tantric journey.
I have studied with multiple vajrayana and mahamudra teachers but only a couple of them placed any emphasis on the pre-liminaries.
Many years ago I began to train under a Vajrayana master named Lama Sonam Gyatso. In one of the first times we sat down to talk he asked me if I had done any of the preliminary practices associated with that lineage. These practices included prostrations, mandala offerings, guru yoga and Vajrasattva mantra recitation – 100,000 of them. I told him no. He then said that it would be good for me to do so.
That night I (begrudgingly) set myself to work starting with Vajrasattva mantra recitations. This mantra is no easy thing as it is 100 syllables long. I struggled with it for those first few days. Getting my mouth to contort to the syllables and getting my mind to remember the mantra itself. But I am so glad that I stuck it out – it was a completely transformative experience for me.
The hundred syllable Vajrasattva mantra practice is one of my favourites. So many people rush through it but Vajrasattva and the teaching hidden within the mantra itself could be a path of awakening in it’s own right.
To understand the beauty of this practice it’s good to know who Vajrasattva is, what they represent and then from that insight and understanding approach the practice.
So before you jump ahead to either the Tibetan, or Sanskrit version of the mantra or the modern poetric translation of it please first take some time to absorb and study the teachings and wisdom associated with Vajrasattva.
WHO IS VAJRASATTVA?
Vajrasattva is the fundamentally pure, blazingly radiant, ever knowing essence of your very own mind. Vajrasattva is the clear light potentiate of splendour, bliss and ease that is the very core of you. Vajrasattva is the archetypical perfectly pure potential of mind. All embracing, forever welcoming, unending openness. Pure and total presence. The joy of release.
Sangharakshita says that Vajrasattva is, “the beginningless purity of one’s own mind; that is to say one’s own Ultimate Mind or Ultimate Essence.”
When we’re caught up in the mayhem and madness of the small “me-me-me” mind, trapped in emotions, tossed about by the winds of karma and the pull and push of greed, hatred and delusion it’s pretty hard to believe that there’s a fundamental purity and brilliance to the mind. But it’s true.
The Buddha said that the fundamental nature of the mind was, “Consciousness without feature, without end, luminous all around.” He said that we don’t see and know this radiant purity because since beginningless time it is covered over by obscurities or defilementsI.
In the Brahmanimantanika Sutra (Majjhima-Nikaya), the Buddha says, “Do not think that this [nirvana] is an empty or void state. There is this consciousness, without distinguishing mark, infinite and shining everywhere (Vinnanam anidassanam anantam sabbato-pabham); it is untouched by the material elements and not subject to any power.”
Zen Master Chinul talked of the minds fundamental purity and brilliance saying, “At that point where all dharmas are empty, the numinous awareness is not obscured. It is not the same as insentience, for its nature is spiritually deft. This is your pure mind-essence of void and calm, numinous awareness. This pure, void, and calm mind is that mind of outstanding purity and brilliance of all the buddhas of the three time-periods; it is that enlightened nature which is the original source of all sentient beings. One who awakens to it and safeguards that [awakening] will then abide in the unitary, “such,” and immovable liberation.”
Vajrayanna and Ati-Yoga teacher Tarchin Hearn said that, “Portrayed as a radiant buddha figure, Vajrasattva represents the primordial natural state of pure and total presence – the essence of body, speech and mind activity of all Buddhas and Bodhisattvas. As a meditation, the primary purpose of Vajrasattva practice is to remove the obstacles obscuring one’s perception of the true nature of mind, and hence to cleanse unwholesomeness from all levels of being.”
The Vajrasattva practice is one of remembering and removal. Remembering that fundamental purity and removing all the crud that’s covering that brilliance up. VAJRASATTVA’S GREAT VOW
Yukhok Chatralwa Chöying Rangdrol says: In the past, while on the path of learning, Vajrasattva made the following aspiration:
“In future, when I reach complete and perfect buddhahood, may those who have committed the five crimes with immediate retribution, or anyone whose samaya commitments have been impaired, be purified entirely of all their harmful actions and impairments merely by hearing my name, thinking of me, or reciting the hundred syllables, the most majestic of all the secret mantras! Until this is brought about may I remain without awakening!
May I be present before all those with impairments and breakages of samaya commitments and may I purify all their obscurations!”
KUKKARAJA’S INSTRUCTIONS TO GARAB DORJE ABOUT VAJRASATTVA Garab Dorje is said to be the original Tulku, the first person to receive the Ati-Yoga/Dzogchen teachings and that he was taught directly by Vajrasattva.
Kukkuraja’s instruction to Garab Dorje entailed a teaching of the Three Vajras in relation to Vajrasattva, Atiyoga and Kulayaraja Tantra:
“Everything without exception is the Divine Body-Speech-Mind,” he had said. “The Divine Body-Speech-Mind is all-encompassing. Thus know your ultimate identity to be Vajrasattva, the Divine Body-Speech-Mind.”
As the Tibetan text of the Kulaya-raja Sutra (Kun.byed.rgyal.po’i .mdo) states: “When everything is seen as the Great Self-identity (bdag.nyid.chen.po), it is known as Atiyoga.”
THE CHAPTER ON DIRECT PERCEPTION OF VAJRASATTVA FROM THE GUHYAGARBHA TANTRA
Samantabhadra and sentient beings are gathered indivisibly in immaculate existential space, and in order to demonstrate experientially the direct perception of Vajrasattva’s face, deliberately, Samantabhadra speaks:
In direct perception of this mundane world, where things are never what they seem, where all is delusory enchantment, like hallucination, seeing all and everything as a continuity like the reflection of the moon in water, that is the buddha’s pristine awareness, and a flash of undivided recognition of that gives us a unitary experience of total presence. A finger snap of ungrounded limitless space, in timeless existential space, the here and now, that is Vajrasattva wielding an utterly inviolable vajra. When vision and conduct are in sync with direct perception, we see his face in the intrinsic purity of the mandala.
That boundless existential space is oneself in a union of utter purity, and all is spontaneously awakened. Whoever experiences this realization he is seeing with the eye of pure awareness and he sees the immaculate matrix of being, and he is utterly inviolable, adamantine, imperturbable. Intrinsic existential space radiates clear light which is the immaculate voice of pristine being (sattva). In that recognition is direct perception of his face.
With this spontaneity of perfect equipoise, the mind is filled with the magnificent self-sprung mandala of the Five Tathagathas, the five aspects of awareness, and in this unitary mind free of subject and object contemplating the buddhas’ radiance as nothing at all, without seeing or hearing or any sensation, here is the clear light of pure awareness of intrinsic presence and everything is realized as intrinsically empty and in reality there is no substance whatsoever.
Just as the victorious Buddha sat as a focus in the middle of the hosts of Mara all gathered around the bodhi tree, miserable in their state of malignancy trying to cut the tree but quite unable, so is Vajrasattva: when oneself is at one with samadhi that is direct perception of the vajra-face.
The mind filled with Vajrasattva, samadhi saturated with radiance, everything becomes his vajra-nature, and since he is everything, nothing can harm him; with oneself and sattva inseparable action accords with whatever appears, and the vision and activity of oneself and sattva are one and that is direct perception of the vajra-face.
Now, the immaculate mandala of reflected images: conjoined by means of the coarse and tangible (thabs) apprehending sensory distinctions, perfect insight (prajna) is realized and the non-dual connection of means and insight is sublime skilful means. All and everything as the space of that manifold insight, all appearances and existence, everything whatsoever, unmoving from the intrinsical here and now, are neither existent nor non-existent and their being and non-being are indivisible: all is gathered into the space of existential sameness and such a communion never coming into being, everything, in that way, inseparable from sameness, is inviolable. That is the abode of sattva and the supreme order who realize that, their status in accord with sattva, they see directly the vajra-face.
All transforming illusion, the psycho-organism and the elements of perception, is one in the suchness of the ground of being, and illusory appearances, all reflected images, lack any substance in their very nature; yet that very absence of substance displays multiplicity: the five aspects of the psycho-organism are the Five Tathagathas, sense organs and conciousnesses are the bodhisattvas, the objects and times are the goddesses the four concepts of the self are the four wrathful male guardians, the four extreme views of eternalism and nihilism are the four wrathful female guardians. That awakened mind – known as intrinsic presence – all as existential space, Samantabhadra, that is Vajrasattva. Whoever recognizes that, his buddha-mind in harmony with sattva, He sees the vajra-face.
All things, all experience without exception, can be expressed by representational name, word, letters and sound, but like all those letters, names and sounds nothing whatsoever has any substance. That very absence of substance appears as multiplicity, the nature of appearances is nothing at all; although there is a constant stream of creativity it is no-thing and that is immaculate. The utterly inviolable here and now is not insensate matter; it is radiantly clear light, and Vajrasattva abides there. Whoever recognizes that is a member of the supreme order, and indivisible from the vajra-order he has direct perception of the vajra-face.
The eminent man or woman with high creativity can realize the meaning of such universal identity; but the result is intangible, for the place in which enlightened mind exists is like a womb or an egg. Although unreal, obscurations do arise, and just as in the process of their creation they dissolve so the forms of thought are abandoned instantaneously. In that way he is empowered by all things and he becomes a being of the sublime order.
Identical to Vajrasattva, the supreme siddhis are perfected in him; he attains the blissful pure land, supreme wisdom becomes his display, and he is an exemplar to gods and men; he is empowered in body speech and mind and whatever he imagines is actualized.
He is mastered by the four boundless states, his activity everywhere is supreme awareness of bliss, and he has reached the place where suffering has ceased – the suffering of birth, old age, sickness and death.
Reaching the supreme vajra-status, through the blessings of great compassion he leads all beings without exception into that vajra-order.
Annihilating the hosts of Mara, taming the passions impeccably he turns the wheel of dharma; to all beings without exception he teaches the nature of impermanence in a way compatible with their every path – to the shravakas the way of the arhat, to the bodhisattvas the way of the self-born, to the spontaneously originated buddhas of the unsurpassable approach, inviolable existential space. Without moving from intrinsic existential space he reveals to everyone immutability, and all paths without exception are accomplished in that space.
Thus he spoke the vajra-secret word! The word spoken by himself to himself!
Notes on the Direct Perception of Vajrasattva’s
The thirty first chapter: “Direct perception of Vajrasattva’s face by high beings with creative minds”: from the gSang ba’i snying po de kho na nyid nges pa.
Translated by the Inje Nyomba Kunzang Tenzin at the behest of a sky-being in the Orgyen Tsamkhang in the City of Buda, this version finished during the auspicious visit of Chogyel Namkhai Norbu to the Kathmandu Valley, 21st September, 2000. This text is taken from the rNying ma rgyud ‘bum published in gTing skyes dGon pa in Tibet by Dingo Khyentse Rimpoche, Thimbu 1973, Vol. 14, Pha, the sGyu ‘phrul le’u lag (Maya Appendix), Chapter Thirty-one, “Zhal mthong gi le’u”, pp. 534.1-537.6.
The Basic Scene
I bow to glorious Vajrasattva, Secret Wisdom!
These things were once spoken:
The Tathagata is a fully perfected Buddha who dwells eternally in a magnificent pleasure that is like the sky. His body, speech, and mind are like vajras. He is a spontaneously formed potentate, indivisible from the totality of Vajrasattvas. He beams out like a thousand suns in a most extraordinary way. He is the unique essence of all things. His magnificence cannot be separated from any of them.
This glorious Vajrasattva, the unity of all the Buddhas of the three times, lives in the abode of Akaniṣṭa, a dominion of the Dharma that is not to be exaggerated or demeaned, in a crystal palace made of the blazing wisdom of awareness. It has no boundaries or center, and is equal to the dominion of the sky. The most secret of secret wisdoms has the measure of a magnificent all encompassing pervasion that has no extent or limits. It is profound and subtle. Its nature is difficult to understand. Nothing touches it, and it is neither depleted nor augmented. It is ornamented with a countless vast diffusion of jewels, equal to the end of the sky.
The Great Perfection, the Blessed One, dwells in it.
The above section “Vajrasattva’s Abode” is an excerpt from Chris Wilkson’s, The Great Tantra of Vajrasattva: Equal to the End of the Sky THE VAJRA – FROM LONGCHENPA’S PRECIOUS TREASURY OF THE WAY OF ABIDING
How Marvellous! The Vajra of self-knowing awareness is timeless awareness blazing everywhere. The naturally manifest Vajra without characteristics blazes in all directions. The radiantly fearless Vajra is supreme emptiness. The immaculate Vajra of what is subtle and coarse blazes intensely. The great Vajra crown is all-pervasive emptiness. The limitless Vajra is not conferred, but naturally perfect. The limitless Vajra is samaya that is beyond being upheld.
(from Longchenpa’s “The Precious Treasury of The Way of Abiding” Padma Pub.) The Song of the Vajra
Unborn, Yet continuing without interruption, Neither coming nor going, omnipresent, Supreme Dharma, Immutable space, beyond definition, Spontaneously, self-liberating. Perfect state without any obstruction, Existent from the very beginning, Self created, without location, With nothing negative to reject, And nothing positive to accept, Infinite expanse, all pervading, Immense, and limitless, unbound, With nothing even to dissolve Or from which to be liberated. Present beyond Space and Time, Existent from the beginning, Immense dimension of inner space, The radiance of clarity is like the sun and the moon, Self perfected, As indestructible as the Vajra, As stable as a mountain, As pure as a lotus, Strong as a lion, Incomparable bliss Beyond all limits; Illumination, Equanimity, Peak of the Dharma, Light of the Universe, Perfect since the very beginning.
From “The Song of the Vajra”, An Oral Commentary by Namkhai Norbu Rinpoche,
Edited by Gina Perini
HUNDRED SYLLABLE VAJRASATTVA MANTRA Common Tibetan Pronunciation Phonetically
OM BENZA SATA SAMAYA
BENZA SATA TEY NO PA
TEETA DREEDO MEY BAWA
SUTO KAYO MEY BAWA
SUPO KAYO MEY BAWA
A NU RATO MEY BAWA
SARWA SIDDI MEY PRA YA TSA
SARWA KARMA SU TSA MEY
TSEE TAM SHRI YAM KURU
HA HA HA HA HO
SARWA TATAGATA BENZA
MA MEY MUN TSA
BENZA BAWA MAHA SAMAYA SATU
The Hundred Syllable Vajrasattva Mantra in Sanskrit
DRIDHO ME BHAVA
SUTOSHYO ME BHAVA
SUPOSHYO ME BHAVA
ANURAKTO ME BHAVA
SARVA SIDDHIM ME PRAYACCHA
SARVA KARMA SU CHAME
CHITTAM SREYAH KURU
HA HA HA HA HO
SARVA TATHAGATA VAJRA
MA ME MUNCA
VAJRI BHAVA MAHA SAMAYA SATTVA
(AUDIO) MY FAVOURITE CHANTED VERSION OF THE VAJRASATTVA MANTRA
VAJRASATTVA MANTRA MEANING BY IAN PAUL MARSHALL
This translation is a poetic one of experience. It is not an interlinear word for word rendering. There’s already tons of those translations out there. The Translation of the Vajrasattva mantra take the position of resting in the radiance or realization of the fundamental natural purity of mind. Vajrasattva Mantra Modern Poetic Translation
OM (purifies the body) The Indestructible adamantine essence The indivisible union of awareness and emptiness Abiding here always
This essence, this quality of being ever-fresh, timeless awareness radiant presence is the path and should be cherished
(this vajra essence – when experienced directly)
It is steadfast and stable for me It is well, good, complete contentment – pleasure and joy for me It is nourishing me It is dear to me like my very blood
It bestows upon me and is the greatest of all attainments, It is universal perfection, complete fulfillment and from it (when I abide in it) every and all of my actions the very essence of my mind is radiant and generates good fortune
HUM (purifies the mind)
HA HA HA HA HO (laughter of realization)
The blessedness, the very essence of all the Buddha’s, the indestructible bliss of my freedom
(Embodiment of the mantra)
The very essence and experience of the adamantine indestructible state is now and continually being experienced
AH (purifies speech)
Traditional Translation of the Vajrasattva Mantra
Below is a version of the 100 syllable mantra slightly adapted from He Tsewang Seetar’s translation.
OM O Vajrasattva: Guard and protect my commitments. O Vajrasattva, help me be strong. Be my constant support. May I ever be pleasing to you. May you ever be happy with me. Hold me in your affectionate regard. Help me attain all sublime accomplishments. Help me to act virtuously always, and to purify my mind.
HA HA HA HA HO! [invocation to and delight in, the Five Buddha Families and symbolizes: loving-kindness, compassion, joy, equanimity.]
O Blessed One, Vajra of All Tathagathas, Never abandon me. Eternal Vajra, Great Embodiment of commitment. Grant me the realization of the Vajra Nature Make me one with you.
Lama Zopa Rinpoche on The Meaning of the Mantra Note: This is not a literal translation of the individual Sanskrit words of the mantra.
You, Vajrasattva, have generated the holy mind according to your samaya. Your holy mind is enriched with the simultaneously-born holy actions of liberating transmigratory beings from samsara. Whatever happiness and suffering, good and bad, happens to me, by my pleasing the holy mind, never give me up and guide me. Please stabilize the realizations of the paths and bhumis, including the happiness of the upper realms, actualize all actions and the common and sublime realizations, and make the glory of the five wisdoms abide in my heart. More Detailed Vajrasattva Mantra Translation Word by Word
VAJRASATTVA (TIBETAN: BENZA SATA)
Vajra (vajra: indestructible/adamantine/diamond like thunderbolt-irresistible force/illuminating/shatters the darkness)
Sattva (essence/first/ Sat-truth/true-real/being/non-changing/state of being tattva-principle/axiom)
SAMAYAMANUPALAYA (TIBETAN: SAMAYA MANU PALAYA)
Samaya (agreement/covenant/meeting or meeting place/coming together)
Manu (wise/archetypal being) Manas (mind)
Anupalaya (to be guarded or kept/maintained/preserved)
Alaya (place/abode/In the Lamdré teachings it refers to the indivisible union of awareness and emptiness)
Vajrasattvatvena (vajrasattvaness/as vajrasattva/the qualtity of being a vajra-being)
Upa (towards, near to, by the side of, with, stood near, be present, approach, support, revealed one’s self or appeared)
Istha (reverenced/loved/respected/regarded as good/beloved/sought/pleasant/worshipped/desired/cherished)
DRDHO ME BHAVA
Bhava (to be/for me)
Drdho (steadfast/firm/steady) Is steadfast for me
SUTOSYO ME BHAVA
Sutoṣyaḥ (is a compound of the prefix su – meaning “well, good, complete‟ and toṣya from √tuṣ meaning “satisfaction, contentment, pleasure, joy‟) Is well good and complete contentment pleasure and joy for me
SUPOSYO ME BHAVA
Supoṣyaḥ (is again su – but combined with poṣya from √puṣ meaning “to thrive, to prosper, nourish, foster‟) Is nourishing me
ANURAKTO ME BHAVA
Rakta (fond of/attached or devoted to/enamoured/beloved/coloured/dear to me/blood – close to Raga which means the act of colouring, to dye, affection) Is dear to me like my very blood
SARVASIDDHIM ME PRAVACCHA
Siddhi (perfection/readiness/hitting of a mark/fulfillment/attainment)
It bestows upon me and is the greatest of all attainments, universal perfection, complete fulfillment
SARVA KARMASU CA ME CITTAM SREYAH KURU
Karma (volitional action/active)
Sreyah (Śreyah is from śrī which has a huge range of connotations: ‘light, lustre, radiance; prosperity, welfare, good fortune, success, auspiciousness; high rank, royalty’)
Kuru (to make, to do)
and every and all of my actions the very essence of my mind is radiant and generates good fortune
HUM (from OM AH HUM – OM purifies body, AH purifies speech and HUM purifies mind)
HA HA HO (laughter of realization)
BHAGAVAN SARVA TATHAGATA VAJRA MA ME MUNCA
Bhagavan (Blessed one)
Hail, the blessed one, the very essence of all the Buddha’s, the indestructible mother of my freedom
Vajri (active expression/embodiment/becoming of the indestructible/adamantine/diamond like thunderbolt-irresistible force/illuminating/shatters the darkness)
Samaya (agreement/covenant/meeting or meeting place/coming together)
Sattva (essence/first/ Sat-truth/true-real/being/non-changing/state of being tattva-principle/axiom)
(Embodiment of the mantra)
The very essence and experience of the adamantine indestructible state is now being experienced
AH (from OM AH HUM – OM purifies body, AH purifies speech and HUM purifies mind)
My work on this translation would not have been possible without the great work already done by Dharmacārī Jayarava http://www.westernbuddhistreview.com/vol5/vajrasattva-mantra.pdf
Vajrasattva’s name translates to Diamond Being or Thunderbolt Being. Tibetan Book of the Dead – Meeting Vajrasattva
From the field of reality’s expanse, uncreated and pure,
Within a celestial palace,which is a seminal point [of light], pure, unceasing, and radiant,
Through the natural expressive power of one’s own mind, uncontrived and empty,
Intrinsic awareness, radiant and empty, arises in the form of Vajrasattva,
[seated] upon a bejewelled throne adorned with lotus, sun and moon [cushions].
[Vajrasattu is] white, radiant, with one face, two arms, and a smiling countenance;
The right hand holds a vajra at the heart,
[Symbolising the union] of awareness and emptiness,
The left hand supports a bell [resting] on the hip,
[Symbolising the union] of appearances and emptiness;
And the head [is adorned with a garland of] perfect buddhas,
[Representing] the five enlightened families of Those Gone to Bliss.
Thus, [Vajrasattva] manifests in the form of the Buddha-body of Perfect Resource,
[Exquisitely] adorned with silks and jewels,
Seated in the posture of royal ease,
With the right leg extended, and the left drawn in.
[Radiating] at the heart is the seed-syllable HUM,
Surrounded by the Hundred-syllable Mantra:
Then [maintaining the recognition of] oneself as vajrasattva,
In the celestial palace of one’s own precious heart,
One clearly discerns a seminal point [formed of] the five lights,
Whose nature is the five pure essences [of the five elements],
[And from this], the thirty-six peaceful buddhas radiantly manifest,
Amidst a radiant and vibrant mandala suffused by the five pristine cognitions,
Their bodies composed of five lights, the unimpeded [union of] emptiness and radiance,
[Seated] upon a tier of lotus, sun and moon [cushions],
Supported by lion, elephant, horse, peacock and civarycivaka [thrones].
Praise to Vajrasattva,
essential, pure. Vajrasattva,
authentic, pure. Vajrasattva,
radiant, luminous, pure. Vajrasattva,
naked, open, pure. Vajrasattva,
vivid, empty, pure. Vajrasattva,
unshakeable strength. Vajrasattva,
Pure diamond of reality, Purifying all faults eternally, Breaking all fetters instantly, Seeing through all obstacles clearly.
Vajrasattva! Beginningless purity, Deepest nature, Never impure, Always open, Always clear, Always responsive, Beyond time, Beyond space.
MANTRA AND OFFERINGS: OM VAJRASATTVA HUM
Salutation Vajrasattva! Constantly forgiving. Constantly loving. Without clinging, Without grasping, Selfless heart, All guilt, fear, Despair, anger, Dissolve – liberated from our hearts.
Vajrasattva! Embracing all, Without exception, Whoever they are, Whatever they have done.
Vajrasattva, Mahasattva, All knowing vajra, To you Vajrasattva, I bow!
Going For Refuge Vajrasattva,
The five wisdoms, In the dance of openness and awareness, All things rise, All things pass, No things, Only change, Ever flowing, Ever moving.
Vajrasattva, Mahasattva, I will suffer illness. I will get old. I will die. I have a body, These things must be. These things I cannot change. This is what is in the world. Actions have their effects.
If I make an effort, I can grow, If I devote myself to the Three Jewels, I will not be let down. If I follow the path of wisdom and compassion, Awakening is possible. If the obsession of self is loosened, The Bodhicitta will arise. If I relax, Fully at ease, The True Nature will reveal itself.
All-knowing vajra, Compassionate one, Diamond warrior, Be with me! Help me in the fight. Vajrasattva, Guru, Protector, Refuge, Supreme Vajraholder, The essence of great compassion, Hold me to the samaya, Hold me to the refuges, Hold me to the skilful, Hold me to the training, Hold me to the noble quest, Hold me with your great love.
REFUGES AND PRECEPTS
Reflecting on the weight of my deeds, Reflecting on the powers of disintegration, Reflecting on the instability of my mind, I cry out to you, “Help me now!” My aspirations remain unfulfilled, My efforts weak.
I fail in love and devotion. Oh Guru within, Vajrasattva. Protect my mind from such confusion. Protect my mind from such selfishness. Protect my mind from the harm it causes.
Oh Vajrasattva, I have caused others pain and suffering, I have caused myself great loss and hurt. Vajrasattva, Even now I bring suffering to others, Even now I bring suffering to myself.
Vajrasattva, With you as my firm ground, May I be pure in intention. May I be pure of heart. May I be pure in thought. May I be pure of conduct. May I be pure in friendship. May I be pure in giving. May I be pure in speech. May I be pure in listening. May I be pure in understanding. May I be pure in meditation.
CONFESSION OFFERINGS AND 100-SYLLABLE MANTRA
You remain, A shrine in the darkness. Somewhere to place The desperate yearnings of my heart. You remain, Through all the struggle. Silent, Still.
You hold up the pure gold of truth to your heart, Let the perfect silver bell ring, Roll out, One pure crystal clear sound, Across the white singing cosmos, Opening my heart like a flower, It reverberates forever.
Love, truth, Radiant, Burning in you, Purifying us all in you, All appearances, Flow unhindered in you. I dissolve, In the warmth of your love.
Reflections and Aspirations Vajrasattva! Ultimate teacher, Never separate from us, With your immense love You have shown myself and all other beings, Their true nature. I bow to you. Wisdom being pervading the entire world, And all beings, Samsara and nirvana. Showing me all phenomena are intrinsically pure, By nature empty. Showing me how everything reveals the truth.
Oh Vajrasattva, Help me see things as they truly are. Help me see with intrinsic awareness. Help me see the Buddha nature everywhere. Help all beings to meet the precious Dharma. May they recognise it, Wherever they are, Whoever they are, Whatever their nature.
Oh Vajrasattva, Let me not stand isolated from others. Let me not fight to master life. Let me not grasp after life. Let me yield like a lover to the truth. Let me be one with you, Take up the vajra, Hold it to my heart, Let me dance in the white fire of your heart!
Vajrasattva, Instantaneous presence, Raining down healing nectar, The gap closes, The separation dissolves, The suffering ceases, The yearning ends, I, and all beings, Are eternally enlightened, As we are And always have been Completely pure, Vajrasattva.
OM VAJRASATTVA HUM
the Vajrasattva mantra is regarded as having the ability to purify karma, bring peace, and cause enlightened activity in general.
Two Necessities: Distilling the Essence
For anyone following the way of Mahamudra, Zen or Dzogchen, two aspects of a methodology to release the hallucination of samsara, are seemingly necessary.
At first, a reorientation of consciousness that breaks the all absorbing trance of duality takes place, which is then followed by an inward transformation of those same dynamics which are producing the samsaric trance.
If you look at the glowing point of an incense stick in a pitch black room, you are seeing its true natural condition clearly with no confusion. But if we begin to rotate the stick rapidly, the point of light “seems” to turn into a circle of light. The “circle” of light is a type of hallucination, because it doesn’t actually exist at all, not even slightly. Hold on to this example.
Our conscious moments of experience present themselves as individual moments of consciousness, whatever the content. There is this moment, next moment and next moment in an endless series.
It’s possible when the mind is relaxed and somewhat still, to notice each moment of consciousness or thought, one moment at a time. These are like seeing individual frames of a movie reel as they pass through the projector’s light. Seeing or knowing an individual moment of thought or consciousness, is like seeing the natural condition of the unmoving, glowing point of the incense stick.
These individual frames of thought cause no binding or suffering. But when the thought moments “speed up”, an hallucinatory story or narrative begins to arise. This hallucinatory mind-story is like the imaginary “circle of light” that arises when one spins the incense stick rapidly.
The hallucination in our mind contains not a “circle of light”, but an imaginary self and imaginary objects that seem to exist independently and on their own. There is no real self and no real material objects “as believed” appearing in actuality.
This can be pointed out and explained until fully understood. Profound insights can occur.
Next, by sitting alert and attentively in meditation, the “non-meditation” of Dzogchen, where no topic is held in mind, like Soto Zen “shikentaza”, the mind will slow down until only individual thought-moments or individual moments of perception appear, unlinked to the past and future thought-moments. In this slowed-down mind condition, it’s like the movie being reduced to its individual picture frames. This is like seeing the individual glowing point of the incense stick, absent the hallucination of the “circle of light”.
When the mind is reduced to its fundamental nature of single moments of consciousness flashing into consciousness, slowly and disjointed from the mind’s chain-like continuum, the hallucination of samsara disappears along with a self, it’s narratives, and the perception of separate objects existing apart from the “moment of consciousness” itself.
Samsara is the hallucination that naturally arises when the continuum of thought moments hit a certain threshold of rapidity. Slow the mind down and the dualistic hallucination of a self, a suffering self; a self that can live, do and die, suffering beings, and its world of imaginary separate objects actually existing in space and time, all disappear.
It seems both steps are necessary; the “pointing out instruction”, and the contemplative exercise of letting the mind slow down to the point where the hallucination of samsara suddenly vanishes, just like the “circle of light” suddenly disappearing when the rapidity of the spinning falls below its necessary speed to sustain it.
The reality of conscious experience, without the samsaric hallucination, is itself nirvana.
This is the highly distilled essence of all the Buddha’s teachings.
By Dzogchen Teacher Jackson Peterson http://www.wayoflight.net/
An Anthology of the Best “Pointing Out” Instructions
Lama Gendun on the Nature of Mind, “The recognition of the nature of mind is the only thing that we actually need – it has the power to liberate us from everything and to liberate all beings in the universe, too. All phenomena of the external world are only the manifestations of the luminosity of our own mind and ultimately have no reality. When we allow our mind to rest in the recognition that everything that it experiences is its own projection, the separation between subject and object comes to an end. Then there is no longer anyone who grasps at something and nothing that is being grasped at –subject and object are recognized to be unreal. In order to experience this, we allow our mind to remain in its ordinary consciousness, the awareness of the present moment, which is the deep, unchanging nature of mind itself and which is also called “timeless awareness.” (yeshe) That is the natural insight that arises spontaneously when in every moment we look directly at the true nature of mind. In seeing the nature of mind, there is nothing to “see” since it is not an object of perception. We see it without seeing anything. We know it without knowing anything. The mind recognizes itself spontaneously, in a way beyond all duality. The path that leads to this is the awareness of the present moment, free of all interference. It is an error to think that the ultimate truth is difficult to recognize. The meditation on the nature of mind is actually very easy, as we do not have to go anywhere to find this nature. No work needs to be done to produce it; no effort is required to find it. It is sufficient for us to sit down, allow our mind to rest in itself and directly look at the one who thinks that it is difficult to find the nature of mind. In that moment, we discover it directly, as it is very close and always within easy reach. It would be absurd to worry that we might not succeed in discovering the nature of mind, as it is already present in us. It is sufficient to look into ourselves. When our mind directs its gaze upon itself, it finds itself and that the seeker and the sought are not two different things.”
The following quote is from the famous cycle of teachings known as the Tibetan Book of the Dead. The text was discovered by Karma Lingpa (born in Tibet around 1329). It was considered to have been originally written by eighth-century Master Padmasambhava, who hid the text before he left Tibet. It was later discovered by Karma Lingpa. It is part of what is called “The Direct Introduction to Awareness” teaching of Dzogchen and is meant to “awaken” those who simply read and understand the text without need for any prior or subsequent practice:
Padmasambhava said, “And in the present moment, when your mind remains in its own condition without constructing anything, Awareness, at that moment, in itself is quite ordinary.
And when you look into yourself in this way nakedly, without any discursive thoughts,
Since there is only this pure observing, there will be found a lucid clarity without anyone being there who is the observer, only a naked manifest awareness is present.
This Awareness is empty and immaculately pure, not being created by anything whatsoever. It is authentic and unadulterated, without any duality of clarity and emptiness.”
(From John Reynolds’s translation, Self-Liberation Through Seeing With Naked Awareness.)
Khenpo Gangshar, “Simply rest naturally in the naked ordinary mind of the immediate present without trying to correct it or replace it. If you rest like that, your mind-essence will be clear and expansive, vivid and naked, without any concerns about thought or recollection, joy or pain. That is awareness (rigpa).”
Sri Ramana Maharshi, “You are awareness. Awareness is another name for you. Since you are awareness there is no need to attain or cultivate it.”
Longchenpa, “Awareness abides as the aspect which is aware under any and all circumstances, and so occurs naturally, without transition or change.”
Longchenpa wrote in his Choying Dzod, “There is only awareness, pure in being free of adventitious distortions; there is no essence of buddhahood other than this -mind itself; nothing to seek through causes or conditions, effort or achievement, because the term “buddhahood” is being used merely to describe pure awareness.” P. 84
Longchenpa, “So once you rest in awareness, to then make an effort or engage in view and meditation is beside the point and will lead to error and obscuration” P. 85
Tulku Pema Rigtsal said, “But in actuality, the intrinsic awareness of Dzogchen is not produced or initiated by causes and conditions, for the potential of pure being and primal awareness is intrinsically present and manifests spontaneously.”
Longchenpa, “The Philosophical Systems” (p.305) “Natural great perfection, the essence of utterly lucid basic space, is naturally occurring timeless awareness. Since it involves neither cause nor effect, neither something to develop nor an agent to develop it, nor any attendant conditions, it is timelessly present such that its nature is like that of space.”
Rigtsal, Tulku Pema (2013-02-19). The Great Secret of Mind: Special Instructions on the Nonduality of Dzogchen (p. 119). Snow Lion. Kindle Edition, “In The Heart-Essence of Vimalamitra, Longchenpa says, “It is taught by the Lama Vimalamitra, that Buddha will never be attained on the paths of the nine graduated approaches by engaging in their view, meditation, and conduct. Why not? Because in the views of the nine approaches, there is only intellectual conjecture that is sometimes convincing and sometimes not, but which can never induce the naked essence.”
Rigtsal, Tulku Pema, “Until we realize that intrinsic awareness is already present, we must understand that striving to generate that awareness is a wrong path.”
Tulku Pema Rigtsal, “When all discursive thought and concepts and all constructs of the dualistic mind dissolve into their spaciousness, the real luminous mind in all its clarity shines in its own space, and there is no need to look for it anywhere else.”
Tulku Urgyen, “Rigpa simply means uninvolvement in thoughts of the three times (past, present, future).”
Tulku Urgyen, “Rigpa is neither caught up in the object perceived nor with the sense organ through which perception takes place. It is not caught up in the perceiving dualistic mind. Rigpa is not caught up in anything whatsoever. Rigpa is therefore described as immaculate dharmakaya, which means flawless. If rigpa were even slightly affected by some habitual tendency, you would not call it flawless. Rigpa means the state that is totally untainted by any obscuration, negative karma or habitual imprints, just like mercury remains unaffected by whatever it touches.”
TulkuUrgyen, “There is some innate stability in this (rigpa) that is present all by itself —it is not kept up deliberately. It is not that one thinks, “Now I must make myself undistracted.” That is not necessary. There is a natural sense of being undistracted.” “As It Is” volume 2
Garab Dorje taught, “Empty Awareness” (rigpa) is always primordially present equally during moments of empty stillness as well as during moments of mental activity and turbulence.”
The Dalai Lama wrote, “As Dodrubchen says, mere ‘luminosity and knowing’ (rigpa) pervades all consciousnesses and can even be identified during the generation of a strong afflictive emotion without having to cease the six operative consciousnesses.”
Longchenpa from his “Commentary on Basic Space”), “When something appears or arises, recognize it as naked, unobstructed rigpa. It should not be looked upon as an “other” at all.”
Tulku Urgyen Rinpoche, “Do not divide appearances as being there and awareness (rigpa) as being here. Let appearance and awareness be indivisible.”
I am interested in shifting away from specific, existing traditions, and to teach from a generic approach which I call “The Way of Light”. This approach will be fully described in my forthcoming book called aptly, “The Way of Light”.
The Dalai Lama wrote:
“I believe deeply that we must find, all of us together, a new spirituality. This new concept ought to be elaborated alongside the religions in such a way that all people of good will could adhere to it.”
I feel the “The Way of Light” could be a formidable effort in this direction.
A key necessity is ease of its principles and applications being understood and actualized. Therefore your suggestions, comments and questions regarding its principle axioms, would be greatly appreciated!
The Way of Light and its Axioms
1. There is only a single field of Consciousness.
2. Consciousness, like open space, can’t be divided into parts.
3. Consciousness appears to itself as seeming to be “other”, as the “known”.
4. Consciousness has no material substance, the universe is Consciousness.
5. Consciousness appears in different states of density or contraction; like field fluctuations or water and ice.
6. Each degree of density or contraction of Consciousness, has its own cognitive state.
7. The greater the contraction of Consciousness, the more limited the cognitive awareness.
8. The essential Empty Space of Consciousness never contracts, only its energetic light does.
9. The Empty Space of Consciousness is a cognitive awareness that always remains primordially pure and pristine; it is the essential nature of all other states of Consciousness.
10. When any state of Consciousness reveals its essential nature as being the Empty Space of Consciousness, the existing state of contracted Consciousness releases and becomes the “recognition” of its own empty and aware essence.
11. Each release of a contraction of Consciousness reveals itself as a cognitive insight.
12. Because every contracted state of Consciousness contains its own wisdom of self-release, by Consciousness knowing itself, all contracted states are workable, and will self-release.
13. The method is for the current state of contracted Consciousness to know itself by its own capacity that knows; like light being its own illumination.
14. “Knowing itself” is resting and being that which “knows”, not being engaged with a something known.
15. The “known” is always a contracted state of Consciousness. The “knowingness” is an un-contracted state of primordial Consciousness.
16. Your ultimate state of non-dual Consciousness is the “Knowingness” residing without a known. For something to be known, requires a contracted Consciousness as a dualizing mind and a concept that defines what’s “known”.
17. Your current state of Consciousness is the primordially perfect Consciousness as a contracted state of “mind”.
18. The first contraction was Consciousness appearing as the contracted sense of “me”, as what became the first “known”; the fundamental dualism of self-consciousness: “I am”.
19. The “known” (me), then engaged with other “knowns”; the mind’s second tier of dualism.
20. Samsara is the first tier “known” (me) and second tier “others” known, all seeming to be interacting, through the contracted mind conceptually defining the knower and each “known” through thought.
21. “Thinking” is symptomatic of Consciousness being contracted into being a dualistic mind.
22. Consciousness has become contracted into being “your” mind as the functioning contracted mind-consciousness of a human “me”.
23. Conceptualizing is a contraction of Consciousness that creates the dualism of a “known”.
24. Thinking is a process where existing concepts are dualistically contemplated.
25. All contractions of Consciousness are simultaneous with a moment of conceptualization.
26. Attention and focus are both contractions of non-dual Consciousness.
27. Consciousness in its primordial, non-dual state, doesn’t conceptualize or have thoughts, nor does it have a focus of attention.
28. Consciousness in its non-dual state, was called nirvana by the Buddha.
By Jackson Peterson
To get more familiar with his more generic approach, I recommend reading his current book: “The Natural Bliss of Being” and visiting his websites: www.wayoflight.net and www.Dzogchen.be
The following is a very interesting and useful section from the 8th century Bon Dzogchen text called the “Six Lamps”. It describes the three aspects of the Base (Zhi) in a very different style from the Nyingma texts. THE NATURAL STATE OF THE BASE
As to the explanation of the natural state of the Base, know that it is expressed according to three (themes, namely,) The Universal Base (Zhi), Awareness (rigpa), and the mind (sem). The Universal Base (Zhi)
As for the Universal Base, the Pure and Perfect Mind, It is the empty Clear-Light, uncorrected and unaltered. Its Great Primordial Purity or Absolute Body is totally immaculate and unaffected by limitations. Its Spontaneous Nature or Body of Perfection Is entirely perfect, fully perfect, totally perfect. Its undetermined and neutral Emanation Body Arises in all kinds of impartial marvels. (Yet this Base) is not divided into individual (partialities): Just like the sky entirely (embraces) manifested existence, it encompasses the whole of saṃsāra-nirvāṇa. Its unique celestial Clarity embraces everything in a clear sky free from partialities. Everything arises from its unique, great Expanse, An empty Expanse that has no dimension. Everything abides in its unique and great Space, an equal Space that is neither high nor low. Thus it is called the “Pure and Perfect Mind,” Which is explained as being threefold according to the conventional meaning, while it is undifferentiated according to the real meaning, abiding as the Single Great Thiglé. Samaya! Awareness (rigpa)
The “Wisdom of Awareness” is the Awareness (rigpa) arising from within the expanse of the Universal Base in the same way the sun (shines) in the expanse of the sky. Luminous in its Essence while empty in its Nature, this knowing Awareness is free from concepts. In it arises the threefold dynamism of visions, namely that of sounds, lights, and rays: It arises as lights in the clear sky, (Reverberates as) self-arisen sounds from within the empty Expanse, And projects itself as the rays of nondual Awareness. This (dynamism, tsal) is known as that of the “manifested objects.” (Yet,) these objects and Awareness are not separated, since they are linked as an inseparable pair, which is called the Wisdom of Awareness, the Universal Base of the continuity of wakeful Awareness, the Base of the Qualities of the Mirror-Like Wisdom, the Consciousness of the Universal Base or Base of propensities. In its total and unmixed perfection, the (Wisdom) of Awareness arises in the mental continuum of each (being). The Universal Base is neutral and free from conceptions, And even though its Essence is primordially pure and immaculate, it still abides as the Base of both saṃsāra and nirvāṇa, defects and qualities. (Thus,) through the link between lights and Awareness, It becomes the Base of (Buddha) Bodies and (ordinary) bodies. Through the link between sounds and Awareness, It becomes the Base of the Speech (of the Buddhas) and (ordinary) speech. And through the link between rays and Awareness, It becomes the Basis of the (Buddha) Mind and the (ordinary) mind. Samaya! The Mind (sem)
As to the “ordinary thinking mind,” even though the King of wakeful Awareness is free from conceptions, It is still the Base in which arises the diversity of thoughts and recollections: (Therefore,) just like luminous rays (emanating) from the dynamism of the sun, the mind (sem) arises from the dynamism (tsal) of Awareness. The various thoughts and recollections are then involved with objects and the six associations arise as the dynamism (tsal) (apprehending) the six objects (of the senses). This is called the “thinking mind.” It is named “recollection” because it remembers and understands (things) and “mind” since it is involved with objects. Samaya!“
“The Universal Base is like the extent of the sky, Awareness is like the quintessence of the sun, the mind is like the luminous rays of the sun”