Tuesday, December 1, 2020

The Aspiration Prayer of Samantabhadra -- Rigdzin Gödem - 036


The Buddha that neither has beginning or ending is Ādi-Buddha.
He is considered to be the original Buddha (First Buddha, Primordial Buddha, Vajradhāra).
He has infinite existence, self-created and representing himself in a blue flame emitting out of a lotus.
From the primordial Buddha Vajradhara/Samantabhadra Buddha /Dorje Chang
were manifested the Five Wisdom Buddhas (Dhyani Buddhas)

The Aspiration Prayer of Samantabhadra / Kuntuzangpo

(Note: The aspiration prayer (also known as The Prayer of Kuntuzangpo or Kuntuzangpo Mönlam) is among the most popular texts of the Dzogchen tradition. Its recitation is especially recommended during solar and lunar eclipses, at the solstices and new year, as well as during earthquakes and other environmental anomalies.)


(Résumé: Primordial Equality & Purity of Reality as it is here & now: 

In emptiness, everything is already pure & perfect & equal & divine here & now <==> the Middle Way free from all extremes & middle: there is nothing to accept / affirm / seek / do / perceive in absolute terms, nothing to reject / negate / abandon / not-do / not-perceive in absolute terms, just conventionally / relatively / inter-subjectively if it helps someone to get closer to the Truth.

Even our worst mental disturbances are pure natural inseparable displays of our true nature / the true nature of Reality / the Unique Ground: as pointed by concepts like: the Union of the Two Truths; Union of the three spheres, Union of opposites, Tetralemma, Middle Way. 

By directly realising the true nature & dynamic of Reality, of the karmic cycle / samsara, the 5 poisons are transmuted into the 5 wisdoms, samsara is transmuted into nirvana (Union samsara & nirvana).

Everything is part of Reality/Mind's miraculous show; like a cosmic song, the dance of the Universe; a dance of insubstantial appearances: Union empty-relatively-functional-causes/subject <==> empty-relatively-functional-causality/action <==> empty-relatively-functional-effects/object.)

(From Rigpawiki: Samantabhadra — In the Dzogchen teachings, our true nature, that state of the Ground, is given the name the 'Primordial Buddha'. Sogyal Rinpoche writes, "[Kuntuzangpo] represents the absolute, naked, sky-like primordial purity of the nature of our mind". He is depicted as a buddha, sky-blue in colour, [inseparable] sitting in the vast expanse of space (emptiness), and encircled by an aura of rainbow light (displays). He is completely naked, meaning unstained by any trace of concept. His name, Kuntuzangpo in Tibetan, Samantabhadra in Sanskrit, means ‘always good', ‘always well’ or ‘unchanging goodness.’ What this signifies is that unchanging goodness, or fundamental goodness, is our ultimate nature.)

(Note: Adi-buddha / Samantabhadra / Kuntuzangpo ... is a symbol for the Ground / Reality / Mind, for what is the inconceivable basis of everything in both samsara & nirvana, for what is permanent in all the impermanent, for what is intrinsic / self-arisen / unconditioned / unproduced / uncaused behind all the conditioned / produced / caused / dependently co-arisen, for what is not empty behind all the empty, for what is unchanging behind all the transient, for what is pure behind all the impurities / stains / imperfections / poisons / defilements; the compassionate energy at the source of all other energies (physical, conceptual mental) and of the whole universe; the primordial pure awareness / Buddha-nature / Genuine Emptiness / Union of the Two Truths free from all extremes & middle, free from all conceptul elaborations, free from all conditioning / karma (physical, conceptual, mental) x (individual, collective, cosmic). But, still, it is not a primary cause, not a God / Creator, not something that existed before everything else, not a final effect / result / fruition, not a cosmic principle / law, not a complete nothingness, not a cosmic whole, not an absolute to grasp, or get attached to, or become slave to. It is indescribable, inconceivable for our flawed conceptual dualistic conditioned mental; it has to be spontaneously non-conceptually non-dualistically directly perceived / realised / abided in here & now. It is the answer to the question: What is the Universe made of; what is its true nature? it is what is found when, in meditation, we directly look at the true nature of our own awareness under all the conditioning / karma. It is not stillness, but the Inseparability / Harmony / Union of pure stillness and movement.

Note: Rigpa = non-dual awareness; the naked ‘I’; self-awareness of the Ground / Union Ground <==> displays; Union of the Two Truths; Union of opposites … empty & full.)





"... what is present is simply a dance of luminosity,
and not separate entities in interaction" -- André A. Pais


Four translations:

[1.1 One Fundamental Unique Ground:]

[First translation - T1:]


𝗘𝘃𝗲𝗿𝘆𝘁𝗵𝗶𝗻𝗴 in saṃsāra and nirvāṇa that can possibly appear

has a single ground, two paths, and two results— (Union Ground <==> Path <==> Fruition)

𝘁𝗵𝗲 𝗺𝗶𝗿𝗮𝗰𝘂𝗹𝗼𝘂𝘀 𝗱𝗶𝘀𝗽𝗹𝗮𝘆𝘀 𝗼𝗳 𝗮𝘄𝗮𝗿𝗲𝗻𝗲𝘀𝘀 𝗮𝗻𝗱 𝘂𝗻𝗮𝘄𝗮𝗿𝗲𝗻𝗲𝘀𝘀. (of both samsara & nirvana) (display: appearing but empty, empty but still appearing)


(Second translation - T2: 

Ho! All that appears and exists, saṃsāra and nirvāṇa,

Has one ground, two paths and two forms of fruition,

The magical displays of awareness and unawareness.)


(Third translation - T3: 


All that appears and exists, all of samsära and nirväna,

Has one ground, two paths, and two results.

It is the display of awareness and ignorance.) 

(Fourth translation - T4:


Everything - appearance and existence, samsara and nirvana

has a single Ground, yet two paths and two fruitions, 

and magically displays as awareness or unawareness.)


T1: [𝘛𝘩𝘳𝘰𝘶𝘨𝘩 𝘵𝘩𝘦 𝘢𝘴𝘱𝘪𝘳𝘢𝘵𝘪𝘰𝘯 𝘱𝘳𝘢𝘺𝘦𝘳 𝘰𝘧 𝘚𝘢𝘮𝘢𝘯𝘵𝘢𝘣𝘩𝘢𝘥𝘳𝘢, 𝘮𝘢𝘺 𝘢𝘭𝘭 𝘢𝘸𝘢𝘬𝘦𝘯 𝘪𝘯 𝘢 𝘧𝘶𝘭𝘭𝘺 𝘱𝘦𝘳𝘧𝘦𝘤𝘵 𝘮𝘢𝘯𝘯𝘦𝘳 𝘪𝘯 𝘵𝘩𝘦 𝘱𝘢𝘭𝘢𝘤𝘦 𝘰𝘧 𝘵𝘩𝘦 𝘥𝘩𝘢𝘳𝘮𝘢𝘥𝘩ā𝘵𝘶.


(T2: Through this, Samantabhadra’s prayer of aspiration,

May all attain complete and perfect awakening

Within the palace of dharmadhātu, the absolute sphere.)


(T3: Through the aspiration of Samantabhadra
May all be fully awakened

In the citadel of the dharmadhätu (the nature of phenomena).


(T4: Through Kuntuzangpo's prayer,
May all beings become Buddhas

Completely perfected in the abode of the Dharmadhatu.)


(i.e. Everything in both samsara & nirvana is the miraculous displays of the inconceivable unconditioned unchanging self-arising Ground / Mind with wisdom or ignorance.)




T1: 𝗧𝗵𝗲 [𝘀𝗶𝗻𝗴𝗹𝗲] 𝗴𝗿𝗼𝘂𝗻𝗱 𝗼𝗳 𝗮𝗹𝗹 𝗶𝘀

  1. 𝘂𝗻𝗰𝗼𝗻𝗱𝗶𝘁𝗶𝗼𝗻𝗲𝗱 (uncompounded -- not a cause, not an effect -- in the non-dual sense of those terms)—

  2. 𝘁𝗵𝗲 𝘀𝗲𝗹𝗳-𝗮𝗿𝗶𝘀𝗶𝗻𝗴 (innate, primordial, spontaneously existing -- in the non-dual sense of those terms),

  3. 𝗶𝗻𝗲𝘅𝗽𝗿𝗲𝘀𝘀𝗶𝗯𝗹𝗲 (inconceivable / uncatchable -- in the non-dual sense of those terms), 

  4. 𝘃𝗮𝘀𝘁 𝘀𝗽𝗮𝗰𝗶𝗼𝘂𝘀𝗻𝗲𝘀𝘀 (infinite / limitless / timeless -- in the non-dual sense of those terms)

  5. without the names “saṃsāra” or “nirvāṇa.” (unlabellable, not categorizable as this or that / non-dual -- in the non-dual sense of those terms)


(T2: The basis of everything is uncompounded,

A self-originating expanse, vast and inexpressible,

Beyond the names ‘saṃsāra’ and ‘nirvāṇa’.)


(T3: The ground of all is uncomposed,

An inexpressible, self-arisen expanse

Without the names “samsära” and “nirväna.”)


(T4: The Ground of all is uncompounded, 

and the self-arising Great Expanse, beyond expression, 

has neither the name 'samsara' nor 'nirvana'. )




[1.2 Two Paths, two Results / fruition:]

  1. T1: The 𝙖𝙬𝙖𝙧𝙚𝙣𝙚𝙨𝙨 (wisdom path -- non-dualistic) of just this is 𝗯𝘂𝗱𝗱𝗵𝗮𝗵𝗼𝗼𝗱 [𝗻𝗶𝗿𝘃āṇ𝗮];

  2. 𝙪𝙣𝙖𝙬𝙖𝙧𝙚 (ignorance path -- dualistic), sentient beings wander in 𝘀𝗮ṃ𝘀ā𝗿𝗮.


(T2: This itself, when seen, is awakening.

But in their ignorance beings wander in saṃsāra.)


(T3: If it is known, buddhahood is attained.

Not knowing it, beings wander in samsära.) 


(T4: Realizing just this you are a Buddha

not realizing this, you are a being wandering in samsara.)


T1: 𝘔𝘢𝘺 𝘢𝘭𝘭 𝘣𝘦𝘪𝘯𝘨𝘴 𝘰𝘧 𝘵𝘩𝘦 𝘵𝘩𝘳𝘦𝘦 𝘳𝘦𝘢𝘭𝘮𝘴 𝘣𝘦 𝘢𝘸𝘢𝘳𝘦 𝘰𝘧 𝘵𝘩𝘦 𝘳𝘦𝘢𝘭𝘪𝘵𝘺 𝘰𝘧 𝘵𝘩𝘦 𝘪𝘯𝘦𝘹𝘱𝘳𝘦𝘴𝘴𝘪𝘣𝘭𝘦 𝘨𝘳𝘰𝘶𝘯𝘥 (directly; from a non-dualistic perspective).


(T2: May all sentient beings throughout the three realms

Realise the meaning of the ineffable ground!)


(T3: May all beings of the three realms

Know the inexpressible ground.) 

(T4: I pray that all you beings of the three realms may

realize the true meaning of the inexpressible Ground.)


(i.e. Samsara is being fooled by appearances because ignoring their true nature & dynamic; nirvana is being fully aware of their true nature & dynamic, and thus not fooled by them, able to use them without grasping, without being slave to them.)






[2.1 GROUND]

[2.1.1 An elaborate explanation of the GROUND]

T1: I, Samantabhadra, am **𝗔𝗪𝗔𝗥𝗘** that this very reality of the GROUND

without causes and conditions is 𝙨𝙚𝙡𝙛-𝙖𝙧𝙞𝙨𝙞𝙣𝙜 within the ground,

𝙪𝙣𝙖𝙛𝙛𝙚𝙘𝙩𝙚𝙙 by the flaws of outer (objects) and inner (subject), 

superimposition (reification / acceptation / affirmation) and denial (rejection / negation),

and 𝙪𝙣𝙩𝙖𝙞𝙣𝙩𝙚𝙙 by the stains of the darkness of mindlessness (ignorance).

Therefore, 𝙨𝙚𝙡𝙛-𝙖𝙥𝙥𝙚𝙖𝙧𝙖𝙣𝙘𝙚𝙨 𝙖𝙧𝙚 𝙣𝙤𝙩 𝙗𝙡𝙚𝙢𝙞𝙨𝙝𝙚𝙙 𝙗𝙮 𝙖𝙣𝙮 𝙛𝙡𝙖𝙬𝙨.


(T2: I, Samantabhadra, know the ground’s reality,

Which is without cause or condition;

It originates by itself within this very ground,

Is unspoilt by perspective,1 supposition or denial,

And unobscured by the darkness of unmindful delusion.

That which is self-manifest is thus without fault.)


(T3: I, Samantabhadra,

Know naturally that ground

Without cause and condition.

I am without the defects of superimposition and denial of outer and inner.

I am unobscured by the darkness of mindlessness.

Therefore, self-appearance is unobscured.)


(T4: 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.e. The inconceivable non-dualistic Ground of Reality is what is permanent, uncompounded, unconstructed, unconditioned, unobstructed, untainted, unchanging, self-arisen, uncontrived, spontaneous, complete, perfect, the source of everything else, self-knowing, self-illuminating, unceasing ...; empty but still functional / luminous / cognizant, functional / luminous / cognizant but still empty (one aspect implies the other); beyond all description / conceptualisation, discrimination / dualities, causality / production, matter-energy, space & time.)





[2.1.2 AWARENESS: How Samantabhadra is liberated through taking recognition as the Path]

[A. The Actual Method of Liberation]

[i) Enlightenment through primordial purity]

T1: Within self-awareness resting in its seat,

there is no fear, even if the threefold existence is destroyed,

nor is there attachment to the f̲i̲v̲e̲ ̲s̲e̲n̲s̲e̲ ̲p̲l̲e̲a̲s̲u̲r̲e̲s̲.

In non-conceptual self-arising mind,

𝙣𝙚𝙞𝙩𝙝𝙚𝙧 𝙨𝙤𝙡𝙞𝙙 𝙛𝙤𝙧𝙢𝙨 𝙣𝙤𝙧 𝙩𝙝𝙚 𝙛𝙞𝙫𝙚 𝙥𝙤𝙞𝙨𝙤𝙣𝙨 𝙚𝙭𝙞𝙨𝙩.

(𝙞.𝙚. 𝙞𝙣 𝙚𝙢𝙥𝙩𝙞𝙣𝙚𝙨𝙨 𝙚𝙫𝙚𝙧𝙮𝙩𝙝𝙞𝙣𝙜 𝙞𝙨 𝙖𝙡𝙧𝙚𝙖𝙙𝙮 𝙥𝙪𝙧𝙚 & 𝙥𝙚𝙧𝙛𝙚𝙘𝙩)


(T2: When abiding in genuine intrinsic awareness,

There is no fear, even at the triple world’s demise.2

Nor is there attachment to the five sensory delights.

In self-originating awareness free of concepts,

There is neither solid form nor the five poisons.3)


(T3: If self-awareness remains in place,

There is no fear even if the threefold world is destroyed.

There is no attachment to the five desirables.

In self-arisen, nonconceptual awareness

There is no solid form or five poisons.)


(T4: 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. 

ln self-arising consciousness, free of thoughts, 

there is neither solid form nor the five poisons.)




[ii) Enlightenment through spontaneous presence]


T1: The unceasing dimension of awareness’s lucidity

is of a 𝘀𝗶𝗻𝗴𝗹𝗲 𝗲𝘀𝘀𝗲𝗻𝗰𝗲 and yet [spontaneously] displays as 𝗳𝗶𝘃𝗲 𝘄𝗶𝘀𝗱𝗼𝗺 (𝗶-𝘃).

The f̲i̲v̲e̲ ̲o̲r̲i̲g̲i̲n̲a̲l̲ ̲b̲u̲d̲d̲h̲a̲ ̲f̲a̲m̲i̲l̲i̲e̲s̲ spring forth from the maturation of these five wisdoms.


(T2: The unobstructed clarity of awareness

Is one in essence and fivefold in wisdom.

Through the ripening of the five wisdoms,

The five original buddha families arise.)


(T3: The unceasing lucidity of awareness

Is five wisdoms of one nature.

Through the ripening of the five wisdoms

The five families of the first buddha arose.)


(T4: 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, )


(i.e. With full awareness, everything, as spontaneous natural inseparable displays / luminosity of the Ground, is seen as primordially pure & perfect & equal & divine; beyond all dualities. The Middle Way: there is nothing to accept nothing to reject in absolute terms. ex. Nothing is inherently / absolutely good or bad, pure or impure. The five poisons are transmuted into the five wisdoms ... the impure body, speech and mind are transmuted into the pure inseparable body, speech & mind of a Buddha. Everything is seen as the inseparable three kayas: Trikaya.)




T1: Through wisdom’s fully unfolding from that,

the forty-two buddhas originate.

Through the dawning of the dynamic energy of the five wisdoms,

the sixty blood-drinkers come to life.

Therefore, 𝙜𝙧𝙤𝙪𝙣𝙙 𝙖𝙬𝙖𝙧𝙚𝙣𝙚𝙨𝙨 𝙞𝙨 𝙣𝙚𝙫𝙚𝙧 𝙙𝙚𝙡𝙪𝙙𝙚𝙙.

(𝙞.𝙚. 𝙞𝙣 𝙚𝙢𝙥𝙩𝙞𝙣𝙚𝙨𝙨 𝙚𝙫𝙚𝙧𝙮𝙩𝙝𝙞𝙣𝙜 𝙨𝙥𝙤𝙣𝙩𝙖𝙣𝙚𝙤𝙪𝙨𝙡𝙮 𝙖𝙥𝙥𝙚𝙖𝙧)


(T2: And through wisdom’s further expansion

The forty-two peaceful buddhas emerge.4

With the upsurge of fivefold wisdom’s power,

The sixty blood-drinking herukas appear.

Thus, ground awareness has never known delusion.)


(T3: From the further expansion of wisdom

The forty-two buddhas arose.

As the display of five wisdoms

The sixty blood drinkers arose.

Therefore, ground-awareness never became confused.)


(T4: and through the expanse of their wisdom, 

the forty-two peaceful Buddhas appear.

Through the arising power of the five wisdoms, 

the sixty wrathful Herukas manifest. 

Thus the Ground Awareness is never mistaken or wrong.)


T1: 𝘚𝘪𝘯𝘤𝘦 𝘐 𝘢𝘮 𝘵𝘩𝘦 𝘰𝘳𝘪𝘨𝘪𝘯𝘢𝘭 𝘣𝘶𝘥𝘥𝘩𝘢, 𝘵𝘩𝘳𝘰𝘶𝘨𝘩 𝘮𝘺 𝘢𝘴𝘱𝘪𝘳𝘢𝘵𝘪𝘰𝘯 𝘱𝘳𝘢𝘺𝘦𝘳, 𝘮𝘢𝘺 𝘢𝘭𝘭 𝘴𝘦𝘯𝘵𝘪𝘦𝘯𝘵 𝘣𝘦𝘪𝘯𝘨𝘴 𝘤𝘺𝘤𝘭𝘪𝘯𝘨 𝘵𝘩𝘳𝘰𝘶𝘨𝘩 𝘵𝘩𝘦 𝘵𝘩𝘳𝘦𝘦 𝘳𝘦𝘢𝘭𝘮𝘴 𝘳𝘦𝘤𝘰𝘨𝘯𝘪𝘻𝘦 𝘵𝘩𝘦 𝘧𝘢𝘤𝘦 𝘰𝘧 𝘴𝘦𝘭𝘧-𝘢𝘳𝘪𝘴𝘪𝘯𝘨 𝘢𝘸𝘢𝘳𝘦𝘯𝘦𝘴𝘴 𝘢𝘯𝘥 𝘧𝘶𝘭𝘭𝘺 𝘶𝘯𝘧𝘰𝘭𝘥 𝘨𝘳𝘦𝘢𝘵 𝘸𝘪𝘴𝘥𝘰𝘮.


(T2: I am the primordial buddha and therefore

Through this, my prayer of aspiration,

May beings of saṃsāra’s three realms

Recognise self-originating awareness,

So that vast wisdom may be perfected.)


(T3: As I am the first buddha,

Through my aspiration

May beings of samsära’s three realms

Recognize self-arisen awareness

And expand great wisdom.)


(T4: 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! )




[B. How Samantabhadra Accomplishes the Benefit of Others]


T1: My emanations form an 𝙪𝙣𝙘𝙚𝙖𝙨𝙞𝙣𝙜 stream,

unfurling as inconceivable billions

and 𝙙𝙞𝙨𝙥𝙡𝙖𝙮𝙞𝙣𝙜 as a vast array of suitable guidance.

(i.e. Union dharmakaya & rupakaya; Union of the Two Truths.)


(T2: Continuously my emanations will appear

In their many billions, beyond imagining,

Manifest in varied ways according to need.)


(T3: My emanations are unceasing.

I manifest inconceivable billions,

Displayed as whatever tames beings.)


(T4: My emanations will continuously manifest in billions of unimaginable ways, 

appearing in forms to help you beings who can be trained.)


T1: T𝘩𝘳𝘰𝘶𝘨𝘩 𝘮𝘺 𝘤𝘰𝘮𝘱𝘢𝘴𝘴𝘪𝘰𝘯𝘢𝘵𝘦 𝘢𝘴𝘱𝘪𝘳𝘢𝘵𝘪𝘰𝘯 𝘱𝘳𝘢𝘺𝘦𝘳, 𝘮𝘢𝘺 𝘢𝘭𝘭 𝘴𝘦𝘯𝘵𝘪𝘦𝘯𝘵 𝘣𝘦𝘪𝘯𝘨𝘴 𝘤𝘺𝘤𝘭𝘪𝘯𝘨 𝘵𝘩𝘳𝘰𝘶𝘨𝘩 𝘵𝘩𝘦 𝘵𝘩𝘳𝘦𝘦 𝘳𝘦𝘢𝘭𝘮𝘴 𝘭𝘦𝘢𝘷𝘦 𝘵𝘩𝘦 𝘴𝘪𝘹 𝘬𝘪𝘯𝘥𝘴 𝘰𝘧 𝘦𝘹𝘪𝘴𝘵𝘦𝘯𝘤𝘦 𝘣𝘦𝘩𝘪𝘯𝘥.


(T2: Through this, my compassionate aspiration,

May all the beings of saṃsāra’s three realms

Escape their plight among the six classes.)


(T3: Through my compassionate aspiration

May all beings of samsära’s three realms

Escape the six states.)


(T4: Through my compassionate prayer,

may all of you beings who wander in the three realms of samsara 

escape from the six life forms!)





[1.1.3 UNAWARENESS: How ordinary beings are deluded and led astray in samsara through failing to recognize the Ground]

[A. The general way in which delusion occurs]


T1: At first, since deluded sentient beings

do not dawn as awareness in the ground,

they are absolutely mindless and oblivious.

Exactly that is **𝗨𝗡𝗔𝗪𝗔𝗥𝗘𝗡𝗘𝗦𝗦**, the cause of delusion. (ignorance)


From within that vacuous swoon,

a fearful vague cognizance stirs.

From that, self and others as well as enmity arise. (duality self vs. others)


Through the gradual blossoming of latent tendencies,

**𝘀𝗮ṃ𝘀ā𝗿𝗮** unfolds, taking its natural course.


Due to that, the f̲i̲v̲e̲ ̲p̲o̲i̲s̲o̲n̲s̲ of the afflictions flourish (poisons / defilements)

and t̲h̲e̲i̲r̲ ̲k̲a̲r̲m̲a̲s̲ become an incessant flow. (karmic cycle, six realms)


𝙏𝙝𝙪𝙨, 𝙩𝙝𝙚 𝙜𝙧𝙤𝙪𝙣𝙙 𝙤𝙛 𝙨𝙚𝙣𝙩𝙞𝙚𝙣𝙩 𝙗𝙚𝙞𝙣𝙜𝙨’ 𝙙𝙚𝙡𝙪𝙨𝙞𝙤𝙣

𝙞𝙨 𝙢𝙞𝙣𝙙𝙡𝙚𝙨𝙨 𝙪𝙣𝙖𝙬𝙖𝙧𝙚𝙣𝙚𝙨𝙨.


(T2: From the very first, since awareness does not dawn

For deluded beings within the ground,

They are entirely mindless and confused.

This itself is unawareness, delusion’s cause.

And then, as if out of a sudden daze,

There is anxiety and mental disquiet,

From which notions of self and other and enmity appear.


As this habitual tendency is then reinforced,

Saṃsāra unfolds in its regular progression.


Thus, mind’s afflictions, the five poisons, develop,

And actions born of these five poisons never end.


Therefore, since the basis for beings’ delusion

Is a lack of mindfulness, an absence of awareness,)



(T3: At first, for bewildered beings

Awareness did not arise on the ground.

That obscurity of unconsciousness

Is the cause of bewildered ignorance. 

From that unconsciousness

Emerged terrified, blurry cognition.

Self-other and enmity were born from that. 

Through the gradual intensification of habit


Sequential entry into samsära began.

The five poisonous kleshas developed.

The actions of the five poisons are unceasing. 

Therefore, since the ground of the confusion of beings

Is mindless ignorance, )



(T4: 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. )


T1: 𝘏𝘦𝘯𝘤𝘦, 𝘵𝘩𝘳𝘰𝘶𝘨𝘩 𝘵𝘩𝘪𝘴 𝘢𝘴𝘱𝘪𝘳𝘢𝘵𝘪𝘰𝘯 𝘱𝘳𝘢𝘺𝘦𝘳 𝘰𝘧 𝘮𝘺𝘴𝘦𝘭𝘧, 𝘵𝘩𝘦 𝘣𝘶𝘥𝘥𝘩𝘢, 𝙢𝙖𝙮 𝙖𝙡𝙡 𝙧𝙚𝙘𝙤𝙜𝙣𝙞𝙯𝙚 𝙖𝙬𝙖𝙧𝙚𝙣𝙚𝙨𝙨 𝙞𝙩𝙨𝙚𝙡𝙛 (𝙩𝙝𝙚 𝙂𝙧𝙤𝙪𝙣𝙙).


(T2: Through this, my aspiration as a buddha,

May all beings recognise their own awareness.)


(T3: Through the aspiration of myself, the buddha,

May all recognize awareness.)


(T4: Through my prayer, may all you beings

recognize your intrinsic awareness.)




[B. Showing each particular form of delusion -- 

𝗧𝗛𝗘 𝗧𝗪𝗢 𝗧𝗬𝗣𝗘𝗦 𝗢𝗙 𝗜𝗚𝗡𝗢𝗥𝗔𝗡𝗖𝗘 / 𝗢𝗕𝗦𝗖𝗨𝗥𝗔𝗧𝗜𝗢𝗡𝗦 -- 𝘁𝗵𝗲 𝗿𝗼𝗼𝘁 𝗰𝗮𝘂𝘀𝗲 𝗼𝗳 𝘀𝗮𝗺𝘀𝗮𝗿𝗮:]


a) T1: Connate (innate) unawareness is mindless oblivious cognizance.

b) Imaginative unawareness is the 𝗰𝗹𝗶𝗻𝗴𝗶𝗻𝗴 𝘁𝗼 𝘁𝗵𝗲 𝗱𝘂𝗮𝗹𝗶𝘁𝘆 𝗼𝗳 𝘀𝗲𝗹𝗳 𝗮𝗻𝗱 𝗼𝘁𝗵𝗲𝗿.

𝙏𝙝𝙞𝙨 𝙩𝙬𝙤𝙛𝙤𝙡𝙙 𝙘𝙤𝙣𝙣𝙖𝙩𝙚 𝙖𝙣𝙙 𝙞𝙢𝙖𝙜𝙞𝙣𝙖𝙩𝙞𝙫𝙚 𝙪𝙣𝙖𝙬𝙖𝙧𝙚𝙣𝙚𝙨𝙨

𝙞𝙨 𝙩𝙝𝙚 𝙜𝙧𝙤𝙪𝙣𝙙 𝙤𝙛 𝙙𝙚𝙡𝙪𝙨𝙞𝙤𝙣 𝙤𝙛 𝙖𝙡𝙡 𝙨𝙚𝙣𝙩𝙞𝙚𝙣𝙩 𝙗𝙚𝙞𝙣𝙜𝙨.


(T2: The unawareness that is co-emergent

Is a state of mindlessness, distraction.

The unawareness that designates

Is dualistic clinging to self and other.

These two, co-emergent and designating unawareness,

Provide the basis for the delusion of all beings.)


(T3: The connate ignorance

Is a distracted, mindless cognition.

The labeling ignorance

Is holding self and other to be two.

The two ignorances, connate and labeling,

Are the ground of the confusion of all beings.)


(T4: 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.)


T1: 𝘛𝘩𝘳𝘰𝘶𝘨𝘩 𝘵𝘩𝘪𝘴 𝘢𝘴𝘱𝘪𝘳𝘢𝘵𝘪𝘰𝘯 𝘱𝘳𝘢𝘺𝘦𝘳 𝘰𝘧 𝘮𝘺𝘴𝘦𝘭𝘧, 𝘵𝘩𝘦 𝘣𝘶𝘥𝘥𝘩𝘢, 𝘮𝘢𝘺 𝘢𝘭𝘭 𝘴āṃ𝘴𝘢𝘳𝘪𝘤 𝘴𝘦𝘯𝘵𝘪𝘦𝘯𝘵 𝘣𝘦𝘪𝘯𝘨𝘴’ 𝘥𝘢𝘳𝘬𝘯𝘦𝘴𝘴 𝘰𝘧 𝘥𝘶𝘭𝘭 𝘮𝘪𝘯𝘥𝘭𝘦𝘴𝘴𝘯𝘦𝘴𝘴 (𝘪𝘨𝘯𝘰𝘳𝘢𝘯𝘤𝘦) 𝘣𝘦 𝘥𝘪𝘴𝘱𝘦𝘭𝘭𝘦𝘥, 𝘵𝘩𝘦𝘪𝘳 𝘮𝘪𝘯𝘥 𝘰𝘧 𝘥𝘶𝘢𝘭𝘪𝘴𝘵𝘪𝘤 𝘤𝘭𝘪𝘯𝘨𝘪𝘯𝘨 𝘣𝘦 𝘵𝘳𝘢𝘯𝘴𝘭𝘶𝘤𝘦𝘯𝘵, 𝘢𝘯𝘥 𝘵𝘩𝘦𝘪𝘳 𝙖𝙬𝙖𝙧𝙚𝙣𝙚𝙨𝙨 𝙧𝙚𝙘𝙤𝙜𝙣𝙞𝙯𝙚 𝙞𝙩'𝙨 𝙤𝙬𝙣 𝙛𝙖𝙘𝙚.


(T2: Now through this, my aspiration as a buddha,

May the dark and murky gloom of mindlessness

Among all sentient beings in saṃsāra be dispelled;

May their dualistic perceptions be purified;

And may they recognise their very own awareness.)


(T3: Through the aspiration of myself, the buddha,

May the thick, mindless obscurity

Of all samsaric beings be dispelled.

May dualistic cognition be clarified.

May awareness be recognized.)


(T4: Through Kuntuzangpo prayer, 

may all you beings wandering in samsara 

clear away the dark fog of unmindfulness, 

clear away the clinging thoughts of duality!

-- missing line? --)





[Correspondence between the 5 poisons, 5 antidotes, 5 wisdoms, 5 buddha families,
5 colors, 5 elements, 5 skandhas]



[2.2 PATH: An Explanation of the Path for Actualizing the Ground and Eliminating Delusion --


simply by directly realising their true nature & dynamic,

the true nature & dynamic of the conditioning / karmic cycle, samsara:]


[2.2.1 How DESIRE is liberated as the wisdom of perfect discernment]

T1: 𝗧𝗵𝗲 𝗺𝗶𝗻𝗱 𝗼𝗳 𝗱𝘂𝗮𝗹𝗶𝘀𝘁𝗶𝗰 𝗰𝗹𝗶𝗻𝗴𝗶𝗻𝗴 is doubt:

from the arising of subtle fixation,

dense latent tendencies gradually unfold.

Be it food, wealth, clothing, places, companions,

the f̲i̲v̲e̲ ̲s̲e̲n̲s̲e̲ ̲p̲l̲e̲a̲s̲u̲r̲e̲s̲, or beloved relatives,

we are tormented by our a̲t̲t̲a̲c̲h̲m̲e̲n̲t̲ to what seems attractive. (1. Human realm -- attachment)


These are mundane delusions:

𝙩𝙝𝙚 𝙠𝙖𝙧𝙢𝙖𝙨 𝙤𝙛 𝙥𝙚𝙧𝙘𝙚𝙞𝙫𝙚𝙧 𝙖𝙣𝙙 𝙥𝙚𝙧𝙘𝙚𝙞𝙫𝙚𝙙 𝙖𝙧𝙚 𝙣𝙚𝙫𝙚𝙧 𝙚𝙭𝙝𝙖𝙪𝙨𝙩𝙚𝙙.

(i.e. samsara is limitless and centerless)

When the results of clinging ripen,

we are born as h̲u̲n̲g̲r̲y̲ ̲g̲h̲o̲s̲t̲s̲ ̲t̲o̲r̲t̲u̲r̲e̲d̲ ̲b̲y̲ ̲c̲r̲a̲v̲i̲n̲g̲

how pitiful is our hunger and thirst! (2. Preta realm -- greed, miserliness)


(T2: A mind of dualistic clinging is one of doubt.

From subtle attachment, once it has arisen,

Habitual tendencies gradually gain strength.

Food, wealth, clothing, home and companions,

The pleasures of the five senses, or dear relations—

Whatever is attractive brings the torment of desire.


These are the delusions of the world.

Actions based on dualistic clinging are unending.

When the fruits of attachment come to ripen,

They bring birth as a preta tormented by desire.

How wretched are the pains of hunger and thirst!)


(T3: Dualism is doubt. 

From the emergence of subtle clinging

Coarse habit gradually develops. 

Food, wealth, clothing, places, companions,

The five desirables, and beloved relatives—

Beings are tormented by attachment to the pleasant. 

That is mundane confusion.


There is no end to the actions of dualism. 

When the fruit of clinging ripens,

Born as pretas tormented by craving—

How sad is their hunger and thirst.)


(T4: 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. )


T1: [𝘛𝘩𝘳𝘰𝘶𝘨𝘩 𝘵𝘩𝘪𝘴 𝘢𝘴𝘱𝘪𝘳𝘢𝘵𝘪𝘰𝘯 𝘱𝘳𝘢𝘺𝘦𝘳 𝘰𝘧 𝘮𝘺𝘴𝘦𝘭𝘧, 𝘵𝘩𝘦 𝘣𝘶𝘥𝘥𝘩𝘢, 𝘮𝘢𝘺 𝘴𝘦𝘯𝘵𝘪𝘦𝘯𝘵 𝘣𝘦𝘪𝘯𝘨𝘴 𝘧𝘶𝘭𝘭 𝘰𝘧 𝘢𝘵𝘵𝘢𝘤𝘩𝘮𝘦𝘯𝘵 𝘢𝘯𝘥 𝘤𝘭𝘪𝘯𝘨𝘪𝘯𝘨 𝘯𝘦𝘪𝘵𝘩𝘦𝘳 𝘤𝘢𝘴𝘵 𝘰𝘶𝘵 (𝘳𝘦𝘫𝘦𝘤𝘵) 𝘵𝘩𝘦 𝘵𝘰𝘳𝘮𝘦𝘯𝘵 𝘰𝘧 d̲e̲s̲i̲r̲e̲ (1st poison) 𝘯𝘰𝘳 𝘸𝘦𝘭𝘤𝘰𝘮𝘦 (𝘢𝘤𝘤𝘦𝘱𝘵) 𝘵𝘩𝘦 𝘤𝘳𝘢𝘷𝘪𝘯𝘨 𝘰𝘧 𝘢𝘵𝘵𝘢𝘤𝘩𝘮𝘦𝘯𝘵, 𝘣𝘶𝘵 𝘮𝘢𝘺 𝘢𝘸𝘢𝘳𝘦𝘯𝘦𝘴𝘴 𝘵𝘢𝘬𝘦 𝘪𝘵𝘴 𝘷𝘦𝘳𝘺 𝘴𝘦𝘢𝘵 𝘵𝘩𝘳𝘰𝘶𝘨𝘩 𝘭𝘦𝘵𝘵𝘪𝘯𝘨 𝘮𝘪𝘯𝘥 𝘳𝘦𝘭𝘢𝘹 𝘪𝘯 𝘪𝘵𝘴 𝘰𝘸𝘯 𝘴𝘵𝘢𝘵𝘦 𝘢𝘯𝘥 𝘮𝘢𝘺 𝙙𝙞𝙨𝙘𝙧𝙞𝙢𝙞𝙣𝙖𝙩𝙞𝙣𝙜 𝙬𝙞𝙨𝙙𝙤𝙢 (i) 𝘣𝘦 𝘢𝘵𝘵𝘢𝘪𝘯𝘦𝘥.


(T2: Now through this, my aspiration as a buddha,

May beings beset by craving and attachment

Neither cast aside the torment of desire

Nor pursue the craving of attachment.

But by allowing the mind to relax just as it is,

May they capture the natural state of awareness

And gain the wisdom of perfect discernment.)


(T3: Through the aspiration of myself, the buddha,

May desirous beings

Not reject the longing of desire

Nor accept the clinging of attachment. 

By relaxing cognition as it is

May their awareness take its seat. 

May they attain the wisdom of discrimination.)


(T4: Through Kuntuzangpo's prayer 

may all you desirous and lustful beings who have attachments, 

neither reject longing desires, 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!)




[2.2.2 How ANGER is liberated as the wisdom of clarity, or mirror-like wisdom]

T1: A subtle mind of fear stirs

around the appearance of external objects.

Thus, the unfolding of hatred’s latent tendencies

leads to powerful enmity, beating, and killing.

When the results of hatred ripen,

oh, how we suffer through b̲e̲i̲n̲g̲ ̲b̲o̲i̲l̲e̲d̲ ̲a̲n̲d̲ ̲b̲u̲r̲n̲e̲d̲ ̲i̲n̲ ̲h̲e̲l̲l̲!̲ (3. Hell realm -- hatred, anger)


(T2: Through the subtle stirrings of anxiety and fear

Towards the appearance of external objects

Habitual tendencies of aversion are reinforced,

Opening the way to enmity, injury and slaughter.

When the fruits of aggression come to ripen,

How harrowing will be the boilings and burnings of hell!)


(T3: Through the emergence of a subtle, fearful cognition

Of externally-apparent objects

The habit of aversion grows.

Coarse enmity, beating, and killing are born.

When the fruit of aversion ripens,

How much suffering there is in hell through boiling and burning.)


(T4: 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 burning.)


T1: 𝘛𝘩𝘳𝘰𝘶𝘨𝘩 𝘵𝘩𝘪𝘴 𝘢𝘴𝘱𝘪𝘳𝘢𝘵𝘪𝘰𝘯 𝘱𝘳𝘢𝘺𝘦𝘳 𝘰𝘧 𝘮𝘺𝘴𝘦𝘭𝘧, 𝘵𝘩𝘦 𝘣𝘶𝘥𝘥𝘩𝘢, 𝘸𝘩𝘦𝘯 𝘧𝘪𝘦𝘳𝘤𝘦 h̲a̲t̲r̲e̲d̲ (2nd poison) 𝘧𝘭𝘢𝘳𝘦𝘴 𝘶𝘱 𝘪𝘯 𝘢𝘭𝘭 𝘴𝘦𝘯𝘵𝘪𝘦𝘯𝘵 𝘣𝘦𝘪𝘯𝘨𝘴 𝘰𝘧 𝘵𝘩𝘦 𝘴𝘪𝘹 𝘳𝘦𝘢𝘭𝘮𝘴, 𝘮𝘢𝘺 𝘪𝘵 𝘳𝘦𝘭𝘢𝘹 𝘪𝘯 𝘪𝘵𝘴 𝘰𝘸𝘯 𝘴𝘵𝘢𝘵𝘦 𝘸𝘪𝘵𝘩𝘰𝘶𝘵 𝘢𝘥𝘰𝘱𝘵𝘪𝘯𝘨 𝘰𝘳 𝘳𝘦𝘫𝘦𝘤𝘵𝘪𝘯𝘨, 𝘮𝘢𝘺 𝘢𝘸𝘢𝘳𝘦𝘯𝘦𝘴𝘴 𝘵𝘢𝘬𝘦 𝘪𝘵𝘴 𝘰𝘸𝘯 𝘴𝘦𝘢𝘵, 𝘢𝘯𝘥 𝘮𝘢𝘺 𝙡𝙪𝙘𝙞𝙙 𝙬𝙞𝙨𝙙𝙤𝙢 (ii - mirror-like wisdom) 𝘣𝘦 𝘢𝘵𝘵𝘢𝘪𝘯𝘦𝘥.


(T2: Now through this, my aspiration as a buddha,

May all the sentient beings of the six realms

Whenever they are beset by intense aggression,

Neither reject nor indulge it, but relax therein,

Capture the natural state of their own awareness,

And gain the wisdom of lucid clarity.)


(T3: Through the aspiration of myself, the buddha,

When strong aversion arises

In all beings of the six states,

May it be relaxed without rejection or acceptance.

Awareness taking its seat,

May beings attain the wisdom of clarity.)


(T4: 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! )




[2.2.3 How PRIDE is liberated as the wisdom of equality]

T1: Our own mind being haughty,

it vies with others and puts them down.

Through the arising of intense pride,

we experience the suffering of fighting and struggling with others.

When the results of those actions ripen,

we are born as a g̲o̲d̲ ̲e̲x̲p̲e̲r̲i̲e̲n̲c̲i̲n̲g̲ ̲t̲r̲a̲n̲s̲i̲t̲i̲o̲n̲ ̲a̲n̲d̲ ̲d̲o̲w̲n̲f̲a̲l̲l̲. (4. Heavenly realm -- pride, egotism)


(T2: When the mind grows conceited

It brings thoughts of rivalry and disdain,

And the arising of intense pride

Leads to the suffering of quarrels and disputes.

When the fruits of such karma come to ripen

They bring birth as a deva subject to passage and fall.)


(T3: One’s mind becoming inflated,

An attitude of superiority to others,

Fierce pride, is born.

One experiences the suffering of disputation.


When the fruit of that action ripens,

One is born as a god and experiences death and downfall.)


(T4: 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 born in the God Realms 

and experience the suffering of change and falling to lower rebirths.)


T1: 𝘛𝘩𝘳𝘰𝘶𝘨𝘩 𝘵𝘩𝘪𝘴 𝘢𝘴𝘱𝘪𝘳𝘢𝘵𝘪𝘰𝘯 𝘱𝘳𝘢𝘺𝘦𝘳 𝘰𝘧 𝘮𝘺𝘴𝘦𝘭𝘧, 𝘵𝘩𝘦 𝘣𝘶𝘥𝘥𝘩𝘢, 𝘸𝘩𝘦𝘯 𝘴𝘦𝘯𝘵𝘪𝘦𝘯𝘵 𝘣𝘦𝘪𝘯𝘨𝘴 𝘨𝘪𝘷𝘦 𝘳𝘪𝘴𝘦 𝘵𝘰 𝘴𝘶𝘤𝘩 𝘩𝘢𝘶𝘨𝘩𝘵𝘪𝘯𝘦𝘴𝘴, (p̲r̲i̲d̲e̲) (3rd poison) 𝘮𝘢𝘺 𝘵𝘩𝘦𝘺 𝘭𝘦𝘵 𝘵𝘩𝘦𝘪𝘳 𝘮𝘪𝘯𝘥 𝘳𝘦𝘭𝘢𝘹 𝘪𝘯 𝘪𝘵𝘴 𝘰𝘸𝘯 𝘴𝘵𝘢𝘵𝘦, 𝘮𝘢𝘺 𝘢𝘸𝘢𝘳𝘦𝘯𝘦𝘴𝘴 𝘵𝘢𝘬𝘦 𝘪𝘵𝘴 𝘷𝘦𝘳𝘺 𝘰𝘸𝘯 𝘴𝘦𝘢𝘵, 𝘢𝘯𝘥 𝘮𝘢𝘺 𝘵𝘩𝘦 𝙬𝙞𝙨𝙙𝙤𝙢 𝙤𝙛 𝙚𝙦𝙪𝙖𝙡𝙞𝙩𝙮 (iii) 𝘣𝘦 𝘳𝘦𝘢𝘭𝘪𝘻𝘦𝘥.


(T2: Now through this, my aspiration as a buddha,

May all sentient beings in whom conceit is born

Relax their minds there and then,

Capture the natural state of their own awareness

And realise the true meaning of equality.5)


(T3: Through the aspiration of myself, the buddha,

May beings with inflated minds 

Relax cognition as it is.

Awareness taking its seat,

May they realize equality.)


(T4: Through Kuntuzangpo's prayer, 

may you beings who develop 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!)




[2.2.4 How JEALOUSY and competitiveness are liberated as the wisdom of spontaneous accomplishment]

T1: Triggered by 𝘁𝗵𝗲 𝗹𝗮𝘁𝗲𝗻𝘁 𝘁𝗲𝗻𝗱𝗲𝗻𝗰𝗶𝗲𝘀 𝗼𝗳 𝗿𝗮𝗺𝗽𝗮𝗻𝘁 𝗱𝘂𝗮𝗹𝗶𝘀𝘁𝗶𝗰 𝗰𝗹𝗶𝗻𝗴𝗶𝗻𝗴,

the competitive mind of fighting and struggling blossoms

from the pain of praising ourselves and disparaging others.

Being thus reborn in t̲h̲e̲ ̲a̲s̲u̲r̲a̲ ̲r̲e̲a̲l̲m̲ of killing and slashing, (5. Asura realm -- jealousy)

we take a deep plunge into t̲h̲e̲ ̲r̲e̲a̲l̲m̲s̲ ̲o̲f̲ ̲h̲e̲l̲l̲.


(T2: Habitual tendencies of intense dualistic clinging

Bring about the pain of self-flattery and contempt,

And by inflaming conflict, dispute and competition,

Lead to birth in the asura realm of slaughter and mutilation,

Which in turn results in descent to the domains of hell.)


(T3: Through the habit of developed dualism,

From the agony of praising oneself and denigrating others,

Quarrelsome competitiveness develops.

Born as an asura, killed and mutilated,

One falls to hell as a result.)


(T4: 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 born 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.)


T1: 𝘛𝘩𝘳𝘰𝘶𝘨𝘩 𝘵𝘩𝘪𝘴 𝘢𝘴𝘱𝘪𝘳𝘢𝘵𝘪𝘰𝘯 𝘱𝘳𝘢𝘺𝘦𝘳 𝘰𝘧 𝘮𝘺𝘴𝘦𝘭𝘧, 𝘵𝘩𝘦 𝘣𝘶𝘥𝘥𝘩𝘢, 𝘸𝘩𝘦𝘯 𝘢 𝘤𝘰𝘮𝘱𝘦𝘵𝘪𝘵𝘪𝘷𝘦 𝘮𝘪𝘯𝘥, 𝘧𝘪𝘨𝘩𝘵𝘪𝘯𝘨, 𝘢𝘯𝘥 𝘴𝘵𝘳𝘶𝘨𝘨𝘭𝘪𝘯𝘨 𝘥𝘢𝘸𝘯, (j̲e̲a̲l̲o̲u̲s̲y̲,̲ ̲e̲n̲v̲y̲,̲ ̲c̲o̲m̲p̲e̲t̲i̲t̲i̲v̲i̲t̲y̲) (4th poison) 𝘮𝘢𝘺 𝘸𝘦 𝘯𝘰𝘵 𝘦𝘯𝘵𝘦𝘳𝘵𝘢𝘪𝘯 𝘦𝘯𝘮𝘪𝘵𝘺 𝘣𝘶𝘵 𝘭𝘦𝘵 𝘪𝘵 𝘳𝘦𝘭𝘢𝘹 𝘪𝘯 𝘪𝘵𝘴 𝘰𝘸𝘯 𝘱𝘭𝘢𝘤𝘦, 𝘮𝘢𝘺 𝘮𝘪𝘯𝘥 𝘵𝘢𝘬𝘦 𝘪𝘵𝘴 𝘷𝘦𝘳𝘺 𝘰𝘸𝘯 𝘴𝘦𝘢𝘵, 𝘢𝘯𝘥 𝘮𝘢𝘺 𝘵𝘩𝘦 𝙬𝙞𝙨𝙙𝙤𝙢 𝙤𝙛 𝙪𝙣𝙞𝙢𝙥𝙚𝙙𝙚𝙙 𝙚𝙣𝙡𝙞𝙜𝙝𝙩𝙚𝙣𝙚𝙙 𝙖𝙘𝙩𝙞𝙫𝙞𝙩𝙮 (iv -- all accomplishing wisdom) 𝘣𝘦.


(T2: Now through this, my aspiration as a buddha,

May those in whom rivalry and antagonism take root

Not regard them as enemies but relax there and then,

Capture the natural state of their own awareness

And gain the wisdom of unimpeded activity.)


(T3: Through the aspiration of myself, the buddha,

May those who quarrel through competitiveness


Relax their enmity. 

Awareness taking its seat,

May they attain the wisdom of unimpeded activity.)


(T4: Through Kuntuzangpo's prayer, 

when jealousy and com-petitive thoughts arise, 

do not grasp them as enemies. 


Just relax in ease, 

then consciousness can hold its own natural state. 

May you achieve the wisdom of unobstructed action!)




[2.2.5 How DULL INDIFFERENCE is liberated as the non-conceptual wisdom of dharmadhatu]

T1: Mindlessness, indifference, distraction,

obtuseness, dullness, forgetfulness,

unconsciousness, laziness, and bewilderment

result in r̲o̲a̲m̲i̲n̲g̲ ̲a̲s̲ ̲a̲n̲i̲m̲a̲l̲s̲ without any shelter. (6. Animal realm -- ignorance)


(T2: Mindlessness, indifference, distraction,

Dullness, drowsiness, oblivion,

Insensibility, laziness and stupidity

Result in helpless animal wandering.)


(T3: Through the distraction of mindless apathy,

Through torpor, obscurity, forgetfulness,

Unconsciousness, laziness, and bewilderment,

One wanders as an unprotected animal as a result.)


(T4: 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.)


T1: 𝘛𝘩𝘳𝘰𝘶𝘨𝘩 𝘵𝘩𝘪𝘴 𝘢𝘴𝘱𝘪𝘳𝘢𝘵𝘪𝘰𝘯 𝘱𝘳𝘢𝘺𝘦𝘳 𝘰𝘧 𝘮𝘺𝘴𝘦𝘭𝘧, 𝘵𝘩𝘦 𝘣𝘶𝘥𝘥𝘩𝘢, 𝘮𝘢𝘺 𝘵𝘩𝘦 𝘳𝘢𝘥𝘪𝘢𝘯𝘤𝘦 𝘰𝘧 𝘭𝘶𝘤𝘪𝘥 𝘮𝘪𝘯𝘥𝘧𝘶𝘭𝘯𝘦𝘴𝘴 𝘴𝘩𝘪𝘯𝘦 𝘪𝘯 𝘵𝘩𝘦 𝘥𝘢𝘳𝘬𝘯𝘦𝘴𝘴 𝘰𝘧 𝘰𝘶𝘳 𝘣𝘦𝘸𝘪𝘭𝘥𝘦𝘳𝘦𝘥 𝘥𝘶𝘭𝘭𝘯𝘦𝘴𝘴 (i̲g̲n̲o̲r̲a̲n̲c̲e̲) (5th poison) 𝘢𝘯𝘥 𝘮𝘢𝘺 𝙣𝙤𝙣-𝙘𝙤𝙣𝙘𝙚𝙥𝙩𝙪𝙖𝙡 𝙬𝙞𝙨𝙙𝙤𝙢 (v - wisdom of dharmadhatu) 𝘣𝘦 𝘢𝘵𝘵𝘢𝘪𝘯𝘦𝘥.


(T2: Now through this, my aspiration as a buddha,

May the light of clear cognizance arise

In those plunged into stupidity’s gloom,

And may they gain wisdom free of thought.)


(T3: Through the aspiration of myself, the buddha,

May the light of lucid mindfulness arise

In the obscurity of torpid bewilderment.

May nonconceptual wisdom be attained.)


(T4: 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.)





[2.3 FRUITION: Showing How the Qualities of the Immaculate Fruition are Made Manifest:]

T1: All sentient beings of the three realms (desire, form, formless)

are 𝗲𝗾𝘂𝗮𝗹 𝘁𝗼 𝗺𝘆𝘀𝗲𝗹𝗳, 𝘁𝗵𝗲 𝗯𝘂𝗱𝗱𝗵𝗮, 𝘁𝗵𝗲 𝗴𝗿𝗼𝘂𝗻𝗱 𝗼𝗳 𝗮𝗹𝗹,

but for them it became the ground of mindless delusion.

Right now, they engage in meaningless activities,

with t̳h̳e̳ ̳s̳i̳x̳ ̳k̳i̳n̳d̳s̳ ̳o̳f̳ ̳k̳a̳r̳m̳a̳ being like delusions in a dream.

𝗜, 𝗵𝗼𝘄𝗲𝘃𝗲𝗿, 𝗮𝗺 𝘁𝗵𝗲 𝗽𝗿𝗶𝗺𝗼𝗿𝗱𝗶𝗮𝗹 𝗯𝘂𝗱𝗱𝗵𝗮.


(T2: All sentient beings throughout the three realms

Are equal to me, the buddha, in the ground of all,

Yet for them it is but a base of mindless delusion.

And now they engage in meaningless pursuits,

With sixfold karma as if deceived by a dream.)


(T3: All beings of the three realms

Are equal to myself, the buddha, in the all-ground.

It became the ground of mindless confusion. 


Now, they engage in pointless actions.

The six actions are like the bewilderment of dreams.)


(T4: 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 a delusion, like a dream.)


T1: 𝘐𝘯 𝘰𝘳𝘥𝘦𝘳 𝘵𝘰 𝘨𝘶𝘪𝘥𝘦 𝘵𝘩𝘦 𝘴𝘪𝘹 𝘬𝘪𝘯𝘥𝘴 𝘰𝘧 𝘣𝘦𝘪𝘯𝘨𝘴 𝘵𝘩𝘳𝘰𝘶𝘨𝘩 𝘦𝘮𝘢𝘯𝘢𝘵𝘪𝘰𝘯𝘴, 𝘵𝘩𝘳𝘰𝘶𝘨𝘩 𝘵𝘩𝘪𝘴 𝘢𝘴𝘱𝘪𝘳𝘢𝘵𝘪𝘰𝘯 𝘱𝘳𝘢𝘺𝘦𝘳 𝘰𝘧 𝘚𝘢𝘮𝘢𝘯𝘵𝘢𝘣𝘩𝘢𝘥𝘳𝘢, 𝘮𝘢𝘺 𝘢𝘭𝘭 𝘴𝘦𝘯𝘵𝘪𝘦𝘯𝘵 𝘣𝘦𝘪𝘯𝘨𝘴 𝘸𝘪𝘵𝘩𝘰𝘶𝘵 𝘦𝘹𝘤𝘦𝘱𝘵𝘪𝘰𝘯 𝙗𝙚𝙘𝙤𝙢𝙚 𝙖𝙬𝙖𝙠𝙚𝙣𝙚𝙙 𝙞𝙣 𝙩𝙝𝙚 𝙙𝙝𝙖𝙧𝙢𝙖𝙙𝙝ā𝙩𝙪. (in the inconceivable true nature of Reality / Ground)


(T2: Yet I am the primordial buddha,

Guide to the six classes through my emanations.

Through this, Samantabhadra’s prayer of aspiration,

May all sentient beings without exception

Awaken within the dharmadhātu, the absolute sphere.)


(T3: I am the first buddha.

I tame the six types of beings through emanations.

Through the aspiration of Samantabhadra,

May all beings without exception

Be awakened in the dharmadhätu.)


(T4: 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.)




[PART 3. Benefits]

[3.1 The actual benefits]

T1: A HO

From now on, whenever mighty yogic practitioners

make this powerful aspiration prayer

within self-luminous awareness free of delusion,

all sentient beings who hear it

will fully awaken within three lives.


(T2: Aho!

Henceforth, whenever a powerful yogi,

With naturally clear, undeluded awareness,

Recites this powerful aspiration,

All sentient beings who hear it

Will awaken within the course of three lives.)


(T3: A HO

From now on whenever a powerful yogin

Within lucid awareness without bewilderment

Makes this powerful aspiration,

All beings who hear it

Will be fully awakened within three lives.)


(T4: 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.)




[3.2 The occasions on which this prayer is crucial]

T1: During solar or lunar eclipses,

when clamor or earthquakes happen,

at the solstices, or at the turn of the year,

if we let ourselves arise as Samantabhadra

and recite this prayer within the hearing of all,

through the aspiration of us yogic practitioners,

all sentient beings of the three realms

will gradually become free from suffering

and then swiftly attain buddhahood


(T2: When Rāhu seizes the sun or moon,6

Whenever the earth rumbles or quakes,

At the solstices or close of the year,

Visualize yourself as Samantabhadra,

And chant this aloud so that all may hear.

Then all the beings of the three realms

Will, through the yogi’s prayer of aspiration,

Gradually be freed from their suffering

And ultimately awaken as a buddha.7)


(T3: When the sun or moon is grasped by Rähu,

When there is clamor or earthquakes,

At the solstices or at the year’s change,

If he generates himself as Samantabhadra

And recites this in the hearing of all,

All beings of the three realms

Will be gradually freed from suffering

And will finally attain buddhahood

Through the aspiration of that yogin.)


(T4: 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)





T1: This is the nineteenth chapter from The Tantra that Teaches the Great Perfection as Samantabhadra’s Unobstructed Awakened Mind, which teaches that through making this powerful aspiration prayer, all sentient beings cannot help but awaken.






(See also Rigpawiki


















Commentaries -- books & pdf :

A Lullaby to Awaken the Heart: The Aspiration Prayer of Samantabhadra and Its Commentaries, Karl Brunnhölzl (Author), Wisdom Publications (november 27 2018), 522 pages

A key Dzogchen text—available together with its Tibetan commentaries, including from the fifteenth Karmapa—from a preeminent translator.


The Aspiration Prayer of Samantabhadra, one of the most famous and often-recited Dzogchen texts, is at once an entreaty by the primordial buddha, Samantabhadra, that all sentient beings recognize the nature of their minds and thus become buddhas, and also a wake-up call by our own buddha nature itself. This monumental text outlines the profound view of Dzogchen in a nutshell and, at the same time, provides clear instructions on how to discover the wisdom of a buddha in the very midst of afflictions.


In this volume, Karl Brunnhölzl offers translations of three versions of the Aspiration Prayer and accompanies them with translations of the commentaries by Jigmé Lingpa, the Fifteenth Karmapa, and Tsültrim Sangpo. He offers further contextualization with his rich annotation and appendices, which include additional translation from Jigmé Lingpa, Longchenpa, and Patrul Rinpoche. This comprehensive, comprehensible book illuminates this profound text and greatly furthers our understanding of Dzogchen—and of our own nature.

Penetrating Wisdom, The Aspiration of Samantabhadra, The Dzogchen Ponlop Rinpoche, Snow Lion Publications 2006

H.E. Garchen Rinpoche’s Commentary on The Aspiration Prayer of Kuntuzangpo

The Five Wisdoms and the five Buddha families, by Thrangu Rinpoche (Chinese Buddhist Encyclopedia)

The 5 wisdoms and the Union of Two Truths







[Adi-buddha mandala.]


Homage to Glorious Samantabhadra, the All-Good ~ Longchenpa

To timeless buddhahood, basic total presence,

To unchanging spontaneity, the spacious vajra-heart,

To the nature of mind – natural perfection,

Constantly, simply being, we bow down.

-- Longchenpa

from the book Natural Perfection: Longchenpa's Radical Dzogchen



Re-awakened ~ 14th Dalai Lama

Rigpa awareness (non-dual awareness), or Samantabhadra, is a primordially enlightened state, a quality of buddhahood that we all possess from beginningless time. However, this primordial quality of buddhahood is obscured by adventitious mental factors, our afflictions and other thought processes. Through practice, this primordial quality of buddhahood manifests. That is why, when all of the adventitious stains are cleansed, one is said to become re-awakened or re-enlightened.

-- 14th Dalai Lama

from the book Meditation on the Nature of Mind



Primordial awareness ~ Dogen Zenji

Primordial awareness is in essence perfect and pervades everywhere. How could it be dependent upon what anyone does to practice or realize it? The movement of reality does not need us to give it a push. Do I need to say that it is free from delusion? The vast expanse of reality can never be darkened by the dust of presumptions. Who then could believe that it needs to cleaned of such dust to be what it is? It is never separate from where you are, so why scramble around in search of it?

-- Dogen Zenji

translated by Yasuda Joshu Dainen Roshi & Anzan Hoshin Roshi



Primordially pure ~ Dudjom Rinpoche

From the very beginning, awareness has never been established as being material and having characteristics that can be conceptualized, because 

its essence is primordially pure, sublime, all-pervasive emptiness.

The ocean of realms of phenomena of existence and enlightenment naturally manifest as the display of unobstructed emptiness, like the sun and its rays. Therefore, awareness is neither partial nor a completely empty void because its nature is the supreme spontaneous presence of wisdom and noble qualities.

-- Dudjom Rinpoche

from the book Wisdom Nectar: Dudjom Rinpoche's Heart Advice



The enlightened qualities of the five Buddha families ~ Thrangu Rinpoche

The essential nature of a bodhisattva or a Buddha is that he or she embodies the enlightened qualities of the five Buddha families, which pervade every living being without exception, including ourselves. To achieve the realization of these five Buddha families it is necessary to abandon (transcend / transmute thought wisdom) the five afflictions of attachment, anger, ignorance, pride, and envy. 

When these disturbing emotions are purified, the five wisdoms shine forth. 

Realization of the five wisdoms is the realization of the five dhyani Buddhas.

-- Thrangu Rinpoche

from the book The Five Buddha Families and the Eight Consciousnesses



Mindful awareness and mental afflictions ~ Garchen Rinpoche

Milarepa has taught that, in actuality, mindful awareness and mental afflictions – 

one’s own awareness and mental afflictions – are not separate, 

because mental afflictions and concepts are in the nature of emptiness. 


If one realizes this through meditation, then one realizes that 

actually wisdom and mental afflictions are non-distinct.


We talk about the five types of primordial awareness, such as the individually discriminating awareness and so forth, but they all have one essential meaning, which is mindful awareness. This mindful awareness is similar to fire, and the five mental afflictions are like fuel for the fire, the wood. When wood is burned up by the fire, then the wood itself becomes fire, and the fire gets ever stronger. 

Therefore the mental afflictions are not separate from one’s primordial awareness.

They are primordial awareness; this is the view of mahamudra.

-- Garchen Rinpoche



The meaning of wrathful deities ~ Garchen Rinpoche

The transformation (transmutation) that occurs when the afflictive emotions are subdued with the sharp discriminating awareness is the arising of the wrathful deities. 


The actual nature of the afflictive emotions is primordial wisdom, 

thus the five poisons are the five wisdoms. 


Through the power of awareness the afflictive emotions collapse, and this collapsing reveals their true nature, primordial wisdom. This collapsing or transformation (transmutation) is the wrathful deity.


The wrathful deities are infuriated with compassion; they are not angry. They are like a mother taming a mischievous child. The mother loves the child and becomes infuriated in order to help her child. The wrathful deities arise with intense compassion, taming the very coarse afflictive emotions of sentient beings. Their compassion is even more intense than the compassion of peaceful deities.

-- Garchen Rinpoche



Awareness is like the light of the new moon ~ Jigme Lingpa

Awareness does not engage with objects of the ordinary mind. It is “self-cognizing primordial wisdom.” This can be illustrated by the “light” of the new moon: a profoundly indwelling luminosity, which does not radiate outward. Therefore, despite the fact that the five primordial wisdoms are spontaneously present in awareness, the latter is without thoughts related to sense objects. By contrast, even when it is still, the ordinary mind nevertheless “moves” and follows after different objects. It is like the light of the moon on the fifteenth of the month, which radiates outward and engulfs everything.

-- Jigme Lingpa

from the book Treasury of Precious Qualities: Book Two: Vajrayana and the Great Perfection



An Adamantine Song on the Ever-Present ~ Longchenpa

To experience the ocean of essence,

resembling the sphere of unchanging space:

free of center and perimeter,

pervading the expanse.

Enlightened mind transcends cognitions!


Rootless and baseless are appearance

and void, in the self-arisen rikpa

of every perception.

Vivid is the sense of non-cessation:

luminous, the absence of object perception.


Within the voidness free of class distinction

all appearances dissolve, for their ground is lost;

The rikpa of liberation is spread evenly.

Subject and object are both void,

for their roots are lost.


The essence of self-arisen wisdom

and all duality are cleansed like the sky;

subjects and objects arise as free from bounds,

as naked dharmakaya!

This is the Great Perfection, free of cognition!


The self-arisen ground primordially pure,

the ultraversed path supremely swift,

the unsought fruit spontaneously savored,

such is the Great Perfection,

in the radiant dharmakaya.


This primordial sphere of pervasive essence

is the Great Perfection of samsara

and nirvana; this song of transcending –

beyond cause and effect, beyond all endeavor,

-- Longchenpa

from the book Songs of Spiritual Experience: Tibetan Buddhist Poems of Insight and Awakening



Ground, path and result in dzogchen -- James Low - Dzogchen and Buddhist Teachings

On Youtube: https://www.youtube.com/watch?v=Tgx1XzIHp6Q 


Our fundamental nature is intrinsic ~ Khandro Rinpoche

Our fundamental nature is intrinsic. No sane, intelligent human being is impeded from being in touch with this basic nature. There is no one standing between you and it, no one is appearing like a mara to perform dances of distraction. At any given moment, each one of you — even with no understanding of Buddhism — has the natural potential to realize you are completely and inseparably united with your intrinsic wisdom nature. You have never been separate from it for a moment. It is not a sometimes-there-sometimes-not quality or an adornment that’s been attached or added on to you.

– Khandro Rinpoche



Natural Perfection ~ Longchenpa

Ho! The atiyoga of natural perfection! Dzogchen Ati!

The Great Perfection, in its unbiased inclusivity,

actualizes the meaning of self-sprung awareness;

as the lion overawes all other beasts with his roar,

so the language of Great Perfection commands the gradual approaches;

speaking a tongue of its own, it engenders its own ultimate meaning.


The land of natural perfection is free of buddhas and sentient beings; (beyond all dualities)

the ground of natural perfection is free of good and bad;

the path of natural perfection has no length;

the fruition of natural perfection can neither be avoided (rejected) nor attained (accepted);

the body of natural perfection is neither existent nor non-existent;

the speech of natural perfection is neither sacred nor profane;

and the mind of natural perfection has no substance nor attribute.


The space of natural perfection cannot be consumed nor voided;

the status of natural perfection is neither high nor low;

the praxis of natural perfection is neither developed nor neglected;

the potency of natural perfection is neither fulfilled nor frustrated;

the display of natural perfection is neither manifest nor latent;

the actuality of natural perfection is neither cultivated nor ignored;

and the gnosis of natural perfection is neither visible nor invisible.


The hidden awareness of natural perfection is everywhere,

its parameters beyond indication,

its actuality incommunicable;


the sovereign view of natural perfection is the here-and-now,

naturally present without speech or books,

irrespective of conceptual clarity or dullness,

but as spontaneous joyful creativity

its reality is nothing at all.

-- Longchenpa

from the book Natural Perfection: Longchenpa's Radical Dzogchen



The display of your own intrinsic nature ~ Longchenpa 

In the expanse in which self-knowing rigpa arises spontaneously, free of all grasping, rest and relax, without contrivance or fabrication. Whatever thoughts arise, recognizing their essence, allow them all to be liberated as the display of your own intrinsic nature.

-- Longchenpa

A Mirror Revealing the Crucial Points: Advice on the Ultimate Meaning



Possessing the view of realization ~ Padmasambhava

“Mind” is discovered to be without something outside or inside. It does not have someone that looks; it is not the act of looking. It is experienced as a great original wakefulness without center or edge, an immense all-pervasiveness that is primordially empty and free. This original wakefulness is intrinsic and self-existing. It is not made right now, but is present within yourself from the very beginning.

Decide firmly that the view is to recognize just that!

To “possess confidence” in this means to realize that like space, mind is spontaneously present from the beginning. 

Like the sun, it is free from any basis for the darkness of ignorance. 

Like a lotus flower, it is untainted by faults. 

Like gold, it doesn’t alter its own nature. 

Like the ocean, it is unmoving. 

Like a river, it is unceasing. 

Like Mount Sumeru, it is utterly unchanging.

Once you realize that this is how it is [and stabilize it], that is called “possessing the view of realization.”

-- Padmasambhava

from the book Advice from the Lotus-Born



Unconstructed self-knowing ~ Naropa

Mind is neither existent nor non-existent,

Since each of these [constructs] is negated.

It is also not both,

Since existing and not existing are a contradiction.

It is not a living being

Nor other than living beings.


Therefore, it is free from all constructs.

This is how I have established the ultimate:

“Mind is based on space,” as it is said.


This unconstructed self-knowing

Perceives while empty, and while empty it perceives.

Experience and emptiness are therefore indivisible, (Union of the Two Truths)

Like the analogy of the moon in water.

This is how I have established non-duality:

“Space is not based on anything,” as it is said.


This unconstructed self-knowing

Is itself the very basis of samsara.

Nirvana as well is also just this.

The Great Middle Way is also just this.

That to be seen is also just this.

That to train in is also just this.

That to attain is also just this.

The valid truth is also just this.


The renowned threefold tantras

Of basic cause / Ground, method / Path, and result / fruition,

And what is known as ground, path, and fruition,

Are just different situations of this.


The basic consciousness, the all-ground,

And all possible aggregates in samsara,

Are known as the ‘dependent,’ and so forth.

-- Naropa

from the book Songs of Naropa: Commentaries on Songs of Realization



Liberation as Ever-Perfect ~ Jamgon Kongtrul Lodro Thaye

Liberation as Ever-Perfect does not refer to the liberation of a buddha that has occurred in the past, such as that of Buddha Sakyamuni, but to the way in which countless beings are liberated right now and will continue to be liberated in the future simply by realizing their primordial purity. 


The basis, the path, and the ultimate result in this system are all of a singular, undifferentiated nature: total, pure awareness. Thus, the primordial freedom that one seeks to attain by practicing the spiritual path is something that one already possesses. Intrinsic freedom is itself the path that leads to the actualization of the goal.

-- Jamgon Kongtrul Lodro Thaye

from the book Myriad Worlds (The Treasury of Knowledge, Book 1)



A great cosmic song ~ 2nd Dalai Lama

The experience of the tantric yogi is like this:

The outer world is seen as a sacred mandala circle,

And all living beings seen as divine beings.

All experiences become transformed

Into blissful primordial awareness;

And all of one’s actions become spiritual,

Regardless of how they conventionally appear.

Every sound that one makes

Becomes part of a great cosmic song.

-- 2nd Dalai Lama



Yeshe Tsogyal's Retreat Song

Every appearance and every event 

Are the mind’s miraculous display. 

In the spacious expanse,

I see nothing to fear.


It is just reflexive radiance

Of mind’s clear light, and nothing else.

Hence there’s no reason to react.

All activity is my adornment.

Therefore, better to rest silently

In meditative absorption.

~ Yeshe Tsogyal



In the crystal mirror theater of awareness mind ~ Thinley Norbu Rinpoche 

In the crystal mirror theater of awareness mind the supreme artist performs his magical displays, but rare is the clear insight audience capable of viewing this wisdom.

-- Thinley Norbu Rinpoche

from the book Magic Dance: The Display of the Self-Nature of the Five Wisdom Dakinis



The dance between emptiness and appearance ~ Tsoknyi Rinpoche 

When you have achieved a state of calmness and readiness, then you are ready to know, ready to understand in a deep way the dance between emptiness and appearance. Once you catch a glimpse of that dance, don’t hang on to it. Just let it go, like your first glimpse of essence love.

-- Tsoknyi Rinpoche

from the book Open Heart, Open Mind: Awakening the Power of Essence Love 



This wonderful dharma ~ Khenpo Tsultrim Rinpoche

Singing in the expanse of equalness

Dancing in the expanse of equalness

May we meet in the expanse of equalness

Emaho, this wonderful dharma

– Khenpo Tsultrim Rinpoche



The magic show of consciousness ~ Joseph Goldstein 

The great discovery in our practice is that, on one level, birth and death, existence and nonexistence, self and other are the great defining themes of our lives. And on another level, it’s all just a dance of insubstantial appearances, what the Buddha called “the magic show of consciousness.”

-- Joseph Goldstein

from the book Mindfulness: A Practical Guide to Awakening



Remaining in the nakedness of ultimate reality ~ Dudjom Rinpoche

Take your stand on the ultimate practice of the heart essence — SAMSARA AND NIRVANA ARE [both] THE [normal] DISPLAY OF [primordial] AWARENESS [or Buddha-nature, or Genuine Emptiness, or Rigpa]. 

Without distraction, without meditation, in a state of natural relaxation, constantly remain in the pure, all-penetrating nakedness of ultimate reality.

– Dudjom Rinpoche

from the book "Counsels from My Heart"



Dudjom Rinpoche, Jigdral Yeshé Dorjé - Wisdom Nectar

How amazing!

Your present, naked awareness—

Unspoiled by thoughts of past, present, or future,

Not fettered by mind grasping to so-called “meditation”

Nor falling into a pervasive blankness of so-called “non-meditation”—

The natural state nakedly sustained,

Is the practice of Great Perfection.

Regardless of what thoughts arise during that practice,

To reject negative ones or foster positive ones is unnecessary.

Mere recognition liberates them in their own ground.

Take this liberation upon arising as the path’s key point.

Destroy whatever meditative experiences arise, and relax.

A tantric practitioner without fixation is deeply content.

You’ve reached your goal of contentment right now.

What is the use of numerous enumerations of Buddha’s teachings

When you discover Buddha Kuntu Zangpo within yourself?

Keep the meaning of these words close to your heart.


Play of emptiness ~ Mingyur Rinpoche 

All thoughts, perceptions, and physical sensations (1st truth -- dependently co-arisen relatively functional impermanent appearances of the body / objects, speech / relations / actions & mind / subjects) are, according to buddhism, momentary expressions of the infinite possibility of emptiness (2nd truth -- emptiness of inherent existence; beyond all conceptualisation, discrimination, causality, matter-energy, space & time).

– Mingyur Rinpoche



Advice to ease the pain of the noble lady named Sönam Paldrön, a native of Ukpa Lung. -- Minling Terchen Gyurme Dorje 


The alternation of thoughts

Of happiness and suffering, desire and aversion,

Is nothing more than the play

Of luminous emptiness and mind.

Without altering whatever arises,

Look at its nature,

And you will perceive it as great bliss.




"Clarity is a sense of being able to see into the nature of things as though all reality were a landscape lit up on a brilliantly sunny day without clouds. Everything appears distinct and everything makes sense. 𝗘𝘃𝗲𝗻 𝗱𝗶𝘀𝘁𝘂𝗿𝗯𝗶𝗻𝗴 𝘁𝗵𝗼𝘂𝗴𝘁𝗵𝘀 𝗮𝗻𝗱 𝗲𝗺𝗼𝘁𝗶𝗼𝗻𝘀 𝗵𝗮𝘃𝗲 𝘁𝗵𝗲𝗶𝗿 𝗽𝗹𝗮𝗰𝗲 𝗶𝗻 𝘁𝗵𝗶𝘀 𝗯𝗿𝗶𝗹𝗹𝗶𝗮𝗻𝘁 𝗹𝗮𝗻𝗱𝘀𝗰𝗮𝗽𝗲."


"The mind is always moving, always processing new ideas, new perceptions, and new sensations. 𝗧𝗵𝗮𝘁’𝘀 𝗶𝘁𝘀 𝗷𝗼𝗯. Meditation is about learning to work with the mind as it is, not about trying to force it into some sort of Buddhist straitjacket."


"The most important thing is to learn how to rest your mind – to work with it instead of being worked by it."

-- Mingyur Rinpoche



Nothing to remove, nothing to add ~ Maitreya

Therein is nothing to remove (reject / negate / abandon / not-do in absolute terms)

And thereto not the slightest thing to add (accept / affirm / seek / do in absolute terms).

The perfect truth viewed perfectly

And perfectly beheld is liberation.

– Maitreya


quoted in the book "Finding Rest in Illusion: The Trilogy of Rest, Volume 1"



′′ This variety of thoughts of desire and hate

they have us stranded in the ocean of cyclical existence.

As soon as it is realized that they lack intrinsic nature, 

everything turns into a land of gold, my son.

If you meditate on nature as-an-illusion

of phenomena as-an-illusion,

True Buddha as-an-illusion

will happen by the power of devotion."


-- Niguma

(interim translation by Lama Trinle Gyamtso)




“This variety of desirous and hateful thoughts

that strands us in the ocean of cyclic existence,

once realized to be without intrinsic nature,

makes everything a golden land, child.

If you meditate on the illusion-like nature

of illusion-like phenomena,

actual illusion-like buddhahood

will occur through the power of devotion.” 


~ Niguma


Essential Mahamudra Verses ~ Maitripa

To innermost bliss, I pay homage!


Were I to explain Mahamudra, I would say—

All phenomena (objects)? Your own mind (subject)!

If you look outside for meaning, you’ll get confused.

Phenomena are like a dream, empty of true nature,


And mind (subject) is merely the flux of awareness,

No self nature: just energy flow.

No true nature: just like the sky.

All phenomena (objects) are alike, sky-like. (i.e Union of the Two Truths about the three spheres)


That’s Mahamudra, as we call it.

It doesn’t have an identity to show;

For that reason, the nature of mind

Is itself the very state of Mahamudra

(Which is not made up, and does not change).

If you realize this basic reality

You recognize all that comes up, all that goes on, as Mahamudra,

The all-pervading dharma-body.


Rest in the true nature, free of fabrication.

Meditate without searching for dharma-body—

It is devoid of thought.

If your mind searches, your meditation will be confused.


Because it’s like space (inseparable from the clouds), or like a magical show,

There is neither meditation or non-meditation,

How could you be separate or inseparable?

That’s how a yogi sees it!


Then, aware of all good and bad stuff as the basic (non-dual) reality,

You become liberated.

Neurotic emotions are great awareness, (Inseparable, in Harmony, in Union)

They’re to a yogi as trees are to a fire—FUEL!


What are notions of going or staying?

Or, for that matter, “meditating” in solitude?

If you don’t get this,

You free yourself only on the surface.


But if you do get it, what can ever fetter you?

Abide in an undistracted state.

Trying to adjust body and mind won’t produce meditation.

Trying to apply techniques won’t produce meditation either.


See, nothing is ultimately established.

Know what appears to have no intrinsic nature.

(i.e Union of the Two Truths about the three spheres)

Appearances perceived: reality’s realm, self-liberated.

Thought that perceives: spacious awareness, self-liberated.

Non-duality, sameness [of perceiver and perceived]: the dharma-body.


Like a wide stream flowing non-stop,

Whatever the phase, it has meaning

And is forever the awakened state—

Great bliss without samsaric reference.


All phenomena (objects) are empty of intrinsic nature

And the mind (subject) that clings to emptiness dissolves in its own ground.

Freedom from conceptual activity (freedom from fixation, reification, grasping, attachment to any physical, conceptual or mental fabrications; freedom from all conceptual elaborations, fro all extremes & middle)

Is the path of all the Buddhas.


I’ve put together these lines

That they may last for aeons to come.

By this virtue, may all beings without exception

Abide in the great state of Mahamudra.

-- Maitripa



The mind and what arises for the mind - James Low - Dzogchen and Buddhist Teachings



Some bits / résumé from this video ...:


In short, 𝗲𝘃𝗲𝗿𝘆𝘁𝗵𝗶𝗻𝗴 𝗶𝘀 𝗱𝘆𝗻𝗮𝗺𝗶𝗰; 𝘀𝘂𝗯𝗷𝗲𝗰𝘁 & 𝗼𝗯𝗷𝗲𝗰𝘁 𝗮𝗿𝗲 𝗰𝗼-𝗱𝗲𝗽𝗲𝗻𝗱𝗲𝗻𝘁, 𝗰𝗼-𝗲𝗺𝗲𝗿𝗴𝗲𝗻𝘁, 𝗰𝗼-𝗲𝘃𝗼𝗹𝘃𝗶𝗻𝗴, ... and thus empty of inherent existence.


The ultimate dualistic experience: being mindful of being mindful of being mindful ... I am aware of being aware of being aware ... to go beyond that we need meditation.

We are not mere static entities, but both dynamic / movement and emptiness / stillness together, inseparable, co-emergent / in Union.


(𝙞.𝙚. 𝙐𝙣𝙞𝙤𝙣 𝙤𝙛 𝙩𝙝𝙚 𝙏𝙬𝙤 𝙏𝙧𝙪𝙩𝙝𝙨 𝙤𝙛 𝙩𝙝𝙚 𝙩𝙝𝙧𝙚𝙚 𝙨𝙥𝙝𝙚𝙧𝙚𝙨)


Meditation is about observing here & now the content of the mind and ᴛʀʏɪɴɢ ᴛᴏ ꜰɪɴᴅ, ᴡɪᴛʜɪɴ ᴛʜᴀᴛ ᴛʀᴀɴꜱɪᴇɴᴛ ᴄᴏɴᴛᴇɴᴛ, ᴛʜᴇ ᴀʙꜱᴏʟᴜᴛᴇ ᴛʀᴜᴛʜ ʙᴇʏᴏɴᴅ ɪᴍᴘᴇʀᴍᴀɴᴇɴᴛ ᴀᴘᴘᴇᴀʀᴀɴᴄᴇꜱ, ʙᴇʏᴏɴᴅ ᴛʜᴇ ᴅɪꜱᴘʟᴀʏꜱ ᴏꜰ ᴛʜᴇ ᴍɪɴᴅ. ᴛʀʏɪɴɢ ᴛᴏ ꜰɪɴᴅ ᴡʜᴀᴛ ɪꜱ ʀᴇʟᴀxᴇᴅ, ᴏᴘᴇɴ, ᴘᴇᴀᴄᴇꜰᴜʟ ɪɴ ᴛʜᴇ ᴍɪᴅꜱᴛ ᴏꜰ ᴍᴏᴠᴇᴍᴇɴᴛ.


Rather than chasing the appearances which arise through the five senses and the thoughts, memories, sensations and son on, that arise ... the question is 𝘄𝗵𝗼 𝗶𝘀 𝘁𝗵𝗲 𝗼𝗻𝗲 𝘄𝗵𝗼 𝗶𝘀 𝗮𝘄𝗮𝗿𝗲.


(i.e. trying to find the permanent Ground, the true nature of reality, of this awareness.)

It is indescribable by concepts, inconceivable.


Then we see it is all flowing ... transient moments neither good not bad in absolute terms, just relatively / conventionally ... 𝗧𝗵𝗲 𝗼𝗽𝗲𝗻𝗻𝗲𝘀𝘀, 𝗽𝘂𝗿𝗶𝘁𝘆, 𝘂𝗻𝗰𝗼𝗻𝘁𝗮𝗺𝗶𝗻𝗮𝘁𝗲𝗱𝗻𝗲𝘀𝘀 𝗼𝗳 𝘁𝗵𝗶𝘀 𝗰𝗮𝗽𝗮𝗰𝗶𝘁𝘆 to show the illuminating quality of the mind is there. It is also illuminating the movement, your experience, your life. There is this non-duality of the open purity of the mirror and the ceaseless play of the reflections.


(𝙞.𝙚. 𝙐𝙣𝙞𝙤𝙣 𝙨𝙪𝙗𝙟𝙚𝙘𝙩 & 𝙤𝙗𝙟𝙚𝙘𝙩; 𝙐𝙣𝙞𝙤𝙣 𝙧𝙚𝙨𝙩 & 𝙢𝙤𝙫𝙚𝙢𝙚𝙣𝙩; 𝙐𝙣𝙞𝙤𝙣 𝙥𝙪𝙧𝙚 & 𝙞𝙢𝙥𝙪𝙧𝙚. 𝙐𝙣𝙞𝙤𝙣 𝙞𝙣𝙣𝙖𝙩𝙚 𝙖𝙬𝙖𝙧𝙚𝙣𝙚𝙨𝙨 & 𝙞𝙩𝙨 𝙙𝙞𝙨𝙥𝙡𝙖𝙮𝙨 …)


𝗦𝗼 𝘁𝗵𝗲 𝗼𝗽𝗲𝗻 𝗺𝗶𝗿𝗿𝗼𝗿 𝘄𝗵𝗶𝗰𝗵 𝗵𝗮𝘀 𝗻𝗼 𝗰𝗼𝗻𝘁𝗲𝗻𝘁 𝗼𝗳 𝗶𝘁𝘀 𝗼𝘄𝗻 𝗶𝘀 𝗮𝗹𝘄𝗮𝘆𝘀 𝗳𝘂𝗹𝗹 𝗼𝗳 𝗿𝗲𝗳𝗹𝗲𝗰𝘁𝗶𝗼𝗻𝘀, 𝗼𝗳 𝗶𝗺𝗮𝗴𝗲𝘀 (𝗱𝗶𝘀𝗽𝗹𝗮𝘆𝘀 / 𝗿𝗲𝗳𝗹𝗲𝗰𝘁𝗶𝗼𝗻𝘀) which some of which look like objects, some of which look like subject. And one one aspect of that emergence is what we take to be "I", "me", "myself". 𝗜 𝗮𝗺 𝗮 𝗱𝘆𝗻𝗮𝗺𝗶𝗰 𝗲𝗺𝗲𝗿𝗴𝗲𝗻𝗰𝗲 𝗶𝗻 𝘁𝗵𝗲 𝗳𝗶𝗲𝗹𝗱 𝗼𝗳 𝗲𝗺𝗲𝗿𝗴𝗲𝗻𝗰𝗲. I am within the field. I am unique and specific ... but this (appearing) specificity is not grounded in some inner core essence of me (emptiness). 𝗧𝗵𝗲 𝗲𝘀𝘀𝗲𝗻𝗰𝗲 𝗼𝗳 𝗺𝗲 𝗶𝘀 𝘁𝗵𝗲 𝗼𝗽𝗲𝗻 𝗺𝗶𝗻𝗱 𝘄𝗵𝗶𝗰𝗵 𝗶𝘀 𝗹𝗶𝗸𝗲 𝘁𝗵𝗲 𝘀𝗸𝘆, 𝗼𝗿 𝗹𝗶𝗸𝗲 𝘁𝗵𝗲 𝗼𝗰𝗲𝗮𝗻. It is vast, and you cannot find the limit of it, the depth of it, and within this you have the showing of the clouds in the sky, the rainbows, the waves of the ocean. And within this field of movement here we are now alive in this moment, in this formation.


(𝙞.𝙚. 𝙐𝙣𝙞𝙤𝙣 𝙬𝙖𝙫𝙚𝙨 & 𝙤𝙘𝙚𝙖𝙣; 𝙐𝙣𝙞𝙤𝙣 𝙘𝙡𝙤𝙪𝙙𝙨 & 𝙨𝙠𝙮; …)


So each form of life has its own particular specificity as an aspect of the emergence of the creativity of the ground. I am a movement within my mind. The mind, my mind, is open like the sky. This sky shows the display of the experiential field ... I am part of the play of the interaction of many manifesting factors in the field. I am part of the play. I am not apart, I'm not separate, not autonomous. The delusion of separation arises when the open ground on the infinite ground is lost sight of and we over fixate on the shape of phenomena.


The Song of the Vajra - Longchenpa

From Longchenpa’s Treasury of the Supreme Vehicle

As explained in the Tantra of the Union of the Sun and Moon, this dharmatā song evokes the wisdom of Samantabhadra in union. As for its meaning:

Without birth and so without cease,

Not coming or going, but filling all,

Blissful dharma sublime and unmoving,

Sky-like, freed and without stain,

Rootless, and also without support,

Homeless, unattached, a dharma profound,

Ever free, ever vast, equality effortless,

Subject to neither bondage nor liberation,

An ever present palace encompassing all,

Beyond the equivalence of logic and reason.

So vast, so grand, the space of the sky!

Blazing dharma, the core of the sun and the moon,

Instant presence, now it’s so plain to see,

A mountain of vajra, a lotus so immense

The sun, a lion, this wisdom song.

A sound so great, a music beyond compare,

A pleasure reaching to the ends of space,

A buddha equal to all of the buddhas,

Samantabhadra the vast, the peak of the dharma,

In the womb of Samantabhadrī, her sky-like space,

Open clarity, instantly present—the ever great perfection!

Sing this while remaining within the all-pervasive expanse of mind’s nature.

-- Lonchenpa


The Prayer of the Ground, Path & Fruition -  Jigme Lingpa

From the Heart Essence of the Vast Expanse


Homage to glorious Samantabhadra!


The true nature of things is naturally free of conceptual projections.

It does not exist, since even the victorious ones do not see it.

Yet neither is it non-existent, as it is the ground of all saṃsāra and nirvāṇa.

There is no contradiction here, for it lies beyond the realm of expression. (i.e. Not existent, not non-existent, not both together, not neither)


May all realize this Great Perfection, the true nature of the ground!


In essence it is empty (2nd truth), hence free from the limitations of permanence.

By nature it is clear (1st truth), and free from the limitations of nihilism.

Its capacity unobstructed (Union of the Two Truths), it is the ground of manifold emanations.

It is divided into three, yet in truth there are no such differentiations. (i.e. The three inseparable qualities of the Ground.)


May all realize this Great Perfection, the true nature of the ground!


Inconceivable and free of all superimposition, one-sided fixation

On things being either existent or non-existent completely dissolves. (i.e. Inconceivable, free from all conceptual elaborations, free from all extremes & middle.)

The full import of this turns back even the tongue of the victors.

Without beginning, middle, or end, it is a great expanse of deep clarity. (i.e. Empty -- no real origination, duration, cessation -- buit still relatively functional / clarity.)


May all realize this Great Perfection, the true nature of the ground!


Its essence is pristine, unoriginated, and primordially pure.

Whatever manifests is the expression of this unconditioned spontaneous presence.

Without perceiving them as other [U3S], realizing the great unity of awareness-emptiness [U2T],

One’s understanding of the ground will reach a point of culmination.


May there be no deviations and mistakes concerning this key point of the path!


Pure from the beginning, even the term “view” does not exist.

Aware of the original state, the sheath of meditation falls away.

There are no reference points, hence no need to restrain one’s conduct.

In the spontaneously present nature, this state of naked simplicity,


May there be no deviations and mistakes concerning this key point of the path!


Not falling into partiality towards positive thoughts or negative ones,

And without giving free rein to a state of indifferent neutrality,

Manifestation and liberation—an expanse unrestricted, unbridled, and spontaneously free.

Understanding that the nature is inherently devoid of needing to accept and reject,


May there be no deviations and mistakes concerning this key point of the path!


Like space, awareness is the universal ground and starting point.

Manifest ground spontaneously present, yet vanishing like clouds in the sky,

The mind radiates out, projecting outwards and then returning within

To the youthful vase body’s inner space, possessing six unique characteristics—


May all seize the throne of this majestic fruition!


From the very beginning, awareness itself is Samantabhadra.

Within it, all hoping for attainments dissolves into the sphere of reality,

The true character of the Great Perfection, beyond intentional effort;

The sphere of reality and awareness, the inner space of Samantabhadrī—


May all seize the throne of this majestic fruition!


Utterly non-abiding—the nature of the Great Middle Way;

All-embracing and spontaneously vast—the state of Mahāmudrā;

Freed from limitations and wide open—the key point of the Great Perfection.

The virtues of the levels and paths fundamentally complete—spontaneously present inner space.


May all seize the throne of this majestic fruition!


This profound prayer, a summation of the seal

Of the quintessential vast expanse,

Was set down at the behest of the protector of the teachings,

The Rishi Rāhula, who took the form of a monk.


To make meaningful the spread of the profound reality

And bring to perfection this prayer of interdependence,

I let loose this profound seal to the mad yogi of Kong.

Entrusting it to this hidden master of awareness

Who himself has been blessed by Ākāśagarbha.


May its benefit for beings equal the extent of space!


Ground, path and result in dzogchen. Zoom 10.2020

James Low - Dzogchen and Buddhist Teachings