Prayer of Aspiration for the Copper-Coloured Mountain of Glory - 091

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A Prayer of Aspiration for the Copper-Coloured Mountain of Glory (Zangdokpalri Mönlam) -- Chokgyur Dechen Lingpa - 091

Padmākara, you are inseparable from the primordial nature.
The realm of the Copper-Coloured Mountain of Glory is the purity of our own perception.
May we be born in this primordial pure realm,
𝗧𝗵𝗲 𝘂𝗻𝗳𝗮𝗯𝗿𝗶𝗰𝗮𝘁𝗲𝗱, 𝗻𝗮𝘁𝘂𝗿𝗮𝗹 𝘀𝘁𝗮𝘁𝗲 𝘁𝗵𝗮𝘁 𝗶𝘀 𝘁𝗵𝗲 𝗶𝗻𝗱𝗶𝘃𝗶𝘀𝗶𝗯𝗶𝗹𝗶𝘁𝘆 𝗼𝗳 𝗮𝗽𝗽𝗲𝗮𝗿𝗮𝗻𝗰𝗲 𝗮𝗻𝗱 𝗮𝘄𝗮𝗿𝗲𝗻𝗲𝘀𝘀!

-- Chokgyur Lingpa
Via: https://www.lotsawahouse.org/tibetan-masters/chokgyur-dechen-lingpa/zangdokpalri-monlam 

Note: Padmākara: Same as Guru Rinpoche. Padmakara and Padmasambhava are interchangeable in Tibetan literature.

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COMMENTS:

(i.e. 𝗧𝗼 𝗯𝗲 𝗯𝗼𝗿𝗻 𝗶𝗻 𝗮 𝗣𝘂𝗿𝗲 𝗟𝗮𝗻𝗱 = Self-realisation / self-illumination / self-purification = becoming directly fully aware of our true nature as it is here & now / Primordial awareness / the Ground / Suchness / Thusness / Dharmadhatu / the true nature & dynamic of Reality as it is here & now:  

As pointed by concepts like the 𝗨𝗻𝗶𝗼𝗻 𝗼𝗳 𝘁𝗵𝗲 𝗧𝘄𝗼 𝗧𝗿𝘂𝘁𝗵𝘀 [U2T]:
= Union conventional / relative reality (things as they appear) <==> ultimate reality (things as they are);
= Union of conventionally dependently co-arisen relatively functional impermanent appearances / cognizance / clarity (1st truth - 𝗻𝗮𝘁𝘂𝗿𝗲 of the Ground - lhun sgrub) <==> and wisdom / emptiness of inherent existence (2nd truth - 𝗲𝘀𝘀𝗲𝗻𝗰𝗲 of the Ground - or primordial purity - kadak). One truth implies the other (<==>).

Note: The third inseparable quality of the Ground is its dynamism / 𝗰𝗼𝗺𝗽𝗮𝘀𝘀𝗶𝗼𝗻𝗮𝘁𝗲 𝗲𝗻𝗲𝗿𝗴𝘆 (thugs rje);
= the Inseparability / Indivisibility / Union of nature <==> essence;
= Union of the Two truths: the Inseparability / Indivisibility / Union of interdependence / appearance <==> emptiness.

Reference: https://www.rigpawiki.org/index.php?title=Ground 

𝗧𝗼 𝗯𝗲 𝗯𝗼𝗿𝗻 𝗶𝗻 𝗮 𝗣𝘂𝗿𝗲 𝗟𝗮𝗻𝗱 = directly perceiving everything -- subject, action, objects -- as already equal, pure, perfect, divine here & now.

𝗟𝗼𝗴𝗶𝗰: Everything can be perceived as already equal, pure, perfect, divine here & now <==> because everything is empty of inherent existence <==> because everything is interdependent / dependently co-arisen / co-dependent, merely labelled / imputed / conceptualised by the mind in dependence of its past / conditioning / karma. 

See: The Madhyamaka logic is like this
https://www.gilehtblog.com/2021/01/madhyamaka-logic-is-like-this.html 

So realising emptiness automatically implies perceiving everything as primordially pure … 

And realising the ‘Inseparability / Union of the Two Truths’ is realising that everything is dependently appearing but still empty, empty of inherent existence but still interdependent & relatively functional. One aspect / truth implies the other (<==>). Ex. Although primordial awareness is empty of inherent existence, it has many enlightened qualities: like immeasurable loving-kindness, compassion, joy, equanimity, wisdoms … and it continually spontaneously generates displays / manifestations / appearances; Ex. Although the Universe is empty of inherent existence, appearances spontaneously arise in pairs.

So, Nirvana / Pure land is samsara / ordinary appearances purified by the wisdom of directly perceiving its/their true nature & dynamic as it is here & now. Nothing to add, nothing to subtract. That is the Ground / Middle Way free from all extremes & middle, free from all conceptual proliferations, free from all conditioning / karma. So, samsara & nirvana are just a matter of perception; ‘beauty is in the eye of the beholder’.

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Zangdokpalri (Wyl. zangs mdog dpal ri) — the Copper-Coloured Mountain of Glory is the pure land where Guru Rinpoche now dwells, said to be located in Ngayab Ling.

On the peak of the Copper-Coloured Mountain, Padmasambhava liberated the king of the rakshasas, Raksha Thötreng, and assumed his form.

Now he dwells in Zangdokpalri as a ‘vidyadhara of spontaneous presence,’ the fourth vidyadhara level.

“There,” writes Kyabjé Dudjom Rinpoche, "he manifested the inconceivable Palace of Lotus Light, and presides as king, with one of his emanations in each of the eight continents of the rakshasas, giving teachings like the Eight Great Methods of Attainment of the Kagyé, and protecting the people of this world of Jambudvipa from fears for their life.

Even to this day, he reigns as the regent of Vajradhara, the ‘vidyadhara of spontaneous accomplishment of the ultimate path’; and thus he will remain, without ever moving, until the end of the universe."

Reference: http://www.chinabuddhismencyclopedia.com/en/index.php?title=Zangdokpalri 

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Quotes

Another Translation - The glorious copper-coloured mountain - A prayer to be reborn in the pure realm of Guru Rinpoche

Padmasambhava is inseparable from primordial nature.

His Buddha-field, the copper coloured mountain, 

is the purity of personal experience.

May everyone be born in this original pure land,

The uncontrived natural state of 𝘁𝗵𝗲 𝗶𝗻𝗱𝗶𝘃𝗶𝘀𝗶𝗯𝗹𝗲 𝗮𝗽𝗽𝗲𝗮𝗿𝗮𝗻𝗰𝗲 𝗮𝗻𝗱 𝗮𝘄𝗮𝗿𝗲𝗻𝗲𝘀𝘀.

Reference: https://www.tashimannox.com/tibetan-calligraphy/illuminated-iconographic/copper-coloured-mountain/calligraphy
On Youtube: https://www.youtube.com/watch?v=TC2ALUGJafs 

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Seven Line Prayer to Guru Rinpoche (Chinese Version) - Yayasan Pema Norbu Vihara Malaysia
Youtube: https://www.youtube.com/watch?v=hJ_LajWH1EU  

Hūṃ! In the north-west of the land of Oḍḍiyāna
In the heart of a lotus flower,
Endowed with the most marvellous attainments,
You are renowned as the ‘Lotus-born’,
Surrounded by many hosts of ḍākinīs
Following in your footsteps,
I pray to you: Come, inspire me with your blessing!

guru padma siddhi hūṃ

Reference: https://www.lotsawahouse.org/topics/seven-line-prayer/ 

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Integrating the Personal and the Transpersonal - 080

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Integrating the Personal (relative) and the Transpersonal (ultimate reality)

Idea from: https://www.facebook.com/permalink.php?story_fbid=1055144535007841&id=564079307447702
Source of the text: http://www.nondualtraining.com/integrating-the-personal-and-the-transpersonal/ 

(Résumé: In Dzogchen one considers, right from the start, the Union of the Two Truths free from all extremes & middle: Union relative reality <==> ultimate reality; Union of conventionally dependently co-arisen relatively functional impermanent appearances (1st truth) <==> and emptiness of inherent existence (2nd truth). Everything is appearing but empty, empty but still appearing. One aspect / truth implies the other (<==>). Also: The two truths themselves are like a Union of being empty of inherent existence (2nd truth) <==> because/then conventionally dependently co-arisen (co-dependent) relatively functional impermanent appearances / tools / antidotes. That is the Union of the Two Truths about the two truths themselves. So, in the end, there is nothing to grasp as the absolute: not the first truth alone / relative reality / causality / karma (the extreme of realism), not the 2nd truth alone / ultimate reality / emptiness (the extreme of nihilism), not both truths together (a form of dualism / opposition between the two levels of reality), not neither truths (a form of holism / monism / radical oneness). Everything is not existent, not non-existent, not both together, not neither; not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither; etc. Meaning the true nature of Reality is beyond all conceptual proliferations, beyond all extremes & middle, beyond all dualities, beyond all conditioning / karma. It cannot be described, it has to be directly perceived / realised.)

“Although people desire the non-dualistic and limitless (awareness, they make a) limit out of that which is not limited and thereby constrict the essential mind itself. Even though people desire (the realization of) both (the transcendent and relative) realities they fall into an extreme understanding of these. Although they desire the union of the two realities this is not the way things naturally are. No matter in what way you think about this you are trapped in the cage of (conflicting) desires.”
-- Longchenpa

Throughout the ages spiritual masters and sage philosophers have pointed to a limitless, transcendent mystical reality by contrasting this with the limited, deceptive, and impermanent reality that we experience through our senses. Amongst other names, this mystical reality has been called the Godhead, Brahman, Tao, Source and Emptiness. However, according to the Dzogchen or Complete Fulfillment tradition, these realities are limited to the very same extent that they are distinguished from that which is limited. In other words, as soon as limitlessness displaces that which is limited it assumes its own limits and restrictions.

In the above lines, the famous fourteenth century Tibetan master, Longchenpa, cautions people against limiting themselves by becoming fixated on the limitlessness of the mind itself. By distinguishing the nature of the mind itself as being fundamentally different from mental phenomena, such as thoughts and feelings, people can become intellectually and philosophically captivated by the “idea” that the mind is limitless. But in so doing they fall into a fixed and extreme understanding of the Complete Fulfillment perspective. 

The Chinese Zen master Foyan makes the same point about Zen when he writes that, 

“You shouldn’t set up limits in boundless openness,
but if you set up limitlessness as boundless openness, you’ve trapped yourself.”

This type of fixation is based on making a distinction between appearance and Reality. 

In orthodox Buddhism and mystical philosophies such as Hindu Advaita Vedanta, this distinction has been formalized in a theory of two levels of reality, the social or relative and the transcendent level. 

• The relative reality corresponds to the world that is known through our body and mind. 

• The transcendent reality corresponds to an open, unmarked and insubstantial reality that underlies the existence of everything.

In terms of our spiritual development, 

• knowledge of the relative reality primarily refers to understanding the consequences of being embodied. As a practice this involves understanding the inner dynamics, wherein our physical, verbal and mental behavior conditions what we experience in the future. In Indian spiritual systems this is called “understanding the workings of karma”. Through this practice we can gain skill in modifying our actions so that we consistently create opportunities for on-going spiritual practice. The implementation of these behavioral changes occurs mainly in the interpersonal arena. As such, an appreciation of the relative reality is mainly cultivated outside of formal sitting meditation. 

• In contrast, an understanding of the transcendent reality is gained mainly through formal meditation practice during which one generates an unalloyed experience of an insubstantial voidness. While these contemplations begin with an empirical content, as soon as meditators see the inherent voidness of their object of contemplation, they let any imagery recede from their awareness, so that they can focus single-pointedly on the emerging experience of a formless, transcendent reality. In Buddhist traditions this is called generating a “space-like equipoise”. The rationale behind structuring their practice in this way is that one can produce deeper and more pure realization of the ultimate reality by focusing on a vacuous experience that is uncontaminated by any thoughts, feelings or sensory images. This type of meditation practice requires tremendous concentration and control in order to break through the seeming solidity and reality of our thoughts, feelings and perceptions. 

• The downside in pursuing the realization of the transcendent and relative realities independently of each other is that they then need to be integrated into a way of being that seamlessly blends the freedom of unconditioned awareness with the complexities of living in a conditioned world. Traditionally this is done in two different ways. 

• Firstly, when meditators arise from their formal sitting practice they cultivate seeing things as though they are an illusion. In this way they attempt to directly suffuse their appreciation of phenomena with the experience of insubstantiality. 

• Then within their space-like meditations on the transcendent level they will begin to allow objects such as thoughts and feelings to remain in their awareness alongside the emerging experience of the transcendent realm. In time the experience of the empirical and the transcendent become inseparable-one cannot be had without the other.

• A further consequence of this way of practicing is that people can over-emphasize one or other of the two realities, and thus be led into a distorted spiritual path. 

• For example, if someone cultivates an experience of transcendence but fails to appreciate how their thoughts, speech and physical behavior influences what they will experience in the future, they can easily lose touch with the empirical world. They might become completely spaced out and lose their ability to operate safely and effectively in the physical world. This is called erring to the nihilist extreme and it can have extremely damaging consequences for people’s spiritual development. Philosophically this is falling to the extreme of misinterpreting the ultimate reality to mean non-existence. This error can make people foolhardy, careless, and a danger to themselves and others.

• Conversely, if someone cultivates the relative reality while ignoring the transcendent reality they err to the realist extreme. So while they might take meticulous care with their behavior and gain real control over their capacity to filter out negative experiences they fail to gain the unconditional freedom that comes from realizing that nothing is solid and fixed including any connection between our behavior and what we experience. By believing that karmic conditioning is a real and invariant phenomenon they are trapped by the need to constantly monitor and control their behavior. Philosophically this is falling to the extreme of believing that reality has a real or intrinsic existence. A consequence of this error is that spiritual practice becomes a terribly serious and unforgiving endeavor.

Thus, whilst the theory of two distinct levels of reality is designed to assist practitioners’ spiritual evolution, from a practical angle it can be misused so that it gives license and support to the innate human impulses to: 

• (1) seek happiness and freedom by manipulating the empirical world, or 

• (2) disconnect from the physical world in an effort to be free of suffering. 

The brilliance of the Complete Fulfillment tradition [Dzogchen], is that 

• it doesn’t split reality into two different types or aspects that then need to be assimilated. 

• Right from the very outset, the notion of two [independent / separate] realities is seen as a purely intellectual construction. 

• As the great bodhisattva Subhuti says: “Absolute openness and relative functioning are not divided. They are not two alternative dimensions, but utter simplicity.” (i.e. Inseparability / Interdependence / Harmony / Union of the Two Truths)

• The personal and transpersonal dimensions of the spiritual life are integrated right from the very beginning. Consequently, there is no need to subsequently recover an artificial split in our experience that is conditioned by segmenting our practice into separate meditational and post-meditational phases. 

• This integrated approach also removes the possibility of producing extreme and potentially dangerous spiritual experiences, since it automatically corrects any personal bias that might lead someone to disconnect from the physical reality, or believe that they are nothing more than an embodied mind. 

• In other words, it is difficult for someone to skew the Complete Fulfillment perspective [Dzogchen] towards either the relative or transcendent extremes, since the perspective to be cultivated is one in which we begin to connect with a disclosive space that allows all things to be just as they are. In our usual way of living we relate to the flux of our experience by rejecting our pain and becoming addicted to pleasure. The alternative is to shift our attention so that we begin to experience the disclosive space within which we and the universe appear as processes that come into existence, endure and decay. This disclosive space isn’t the same as the space that allows physical phenomena to subsist. Rather, it is the space that allows physical space to be where and as it is, and precludes it from being where it is not. It is also the space that allows thoughts and emotions to emerge and subside as they do.

As Longchenpa says:

“The state of spaciousness, the true nature of being, is without boundaries and is non-dual. It does not come into being and cannot be destroyed. It neither endures nor decays, and neither comes nor goes. Within this space the entire variety of phenomena appear distinctly (1st truth) yet when they manifest they are naturally devoid of complexity (2nd truth).”

When we begin to relate to our experience as a disclosive space, we see that it is the very nature of what we are experiencing. That which is disclosed by the forms (1st truth) of our experience is the disclosive space itself (2nd truth). In fact, outside of what is disclosed there is no disclosive space. Similarly, the very structure of our personality (1st truth) reveals the transpersonal nature of being itself (2nd truth). When we begin to experience the world as this disclosive space, the modulations of our thoughts and emotions, and changes in our physical environment become balanced and harmonized. Our experience becomes simple and uncomplicated yet without compromising the full richness of its texture and distinctiveness. The Complete Fulfillment tradition [Dzogchen] invites us to appreciate that we are a totally unconditioned locus of experience, without making this in any way special. There is absolutely no effort, struggle, or need to escape who we are, since this is our unique expression of transcendence. We open out so that we can experience the subtle and dramatic modulations of our thoughts, moods, feelings and perceptions, all the while realizing that they are just a free play of appearances. Instead of arming ourselves with a battery of techniques for running away from unpleasant experiences and enhancing those that we approve of, we come to see that every aspect and dimension of our experience is an exquisite expression of freedom and transcendence. In this way, the Complete Fulfillment closes the traditional rift between physical embodiment and spiritual transcendence.

Adapted from a commentary Peter is preparing a text titled The Natural Freedom of Being by the great Dzogchen master, Longchenpa.

Peter Fenner, PH.D. 

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Quotes

Titre 3

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Playful Display of The Original Nature - Dudjom Rinpoche - 077

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[Symbol for the three inseparable kayas]

Playful Display of The Original Nature - Dudjom Rinpoche

A Song and Dance of Ultimate Fulfillment

By H.H. Dudjom Rinpoche
Via: https://www.facebook.com/erik.jensen.54966/posts/5069645923051328

2nd translation: 

Dünma Sangpo Ludro

The Playful Display of the Original State

A Song and Dance of Sublime Aspiration

Dudjom Rimpoche

http://dudjom.blogspot.com/2012/03/dunma-sangpo-ludro-playful-display-of.html 

(Note: We may take refuge in the Outer, Inner or Secret forms of the Three Jewels:
1. The 'Outer' form is the Triple Gem: Buddha, Dharma, Sangha;,
2. the 'Inner' is the Three Roots: root guru / buddha, yidam / dharma, protector & dakini / sangha;
3. the 'Secret' form is the Three Bodies or trikaya: dharmakaya / buddha, sambhogakaya / dharma, nirmanakaya / sangha.
https://en.wikipedia.org/wiki/Three_Roots

The Three Vajras are body, speech and mind. The Three Vajras correspond to the trikaya and therefore also have correspondences to the Three Roots and other refuge formulas of Tibetan Buddhism. The Three Vajras are viewed in twilight language as a form of the Three Jewels, which imply purity of action, speech and thought.
https://en.wikipedia.org/wiki/Three_Vajras
https://en.wikipedia.org/wiki/Trikaya 

The three Gems, three Roots, three Kayas, three Vajras also correspond to the three Spheres -- subject, relation / action, object --, and to the three inseparable qualities of the Ground -- essence, dynamism, nature.

The Ground / Reality / Suchness/ Dharmadhatu / Buddha-nature / Genuine-emptiness is the inconceivable Union of any of those three. And everything is the Ground.

So, ultimately, we take refuge in our true nature & dynamism, in the true nature & dynamism of Reality, in the Ground. And that is the goal of the Path, to directly realise the true nature & dynamic of the Ground / Reality / Dharmadhatu, the inconceivable Union of the Two Truths about the three spheres, the three kayas, the three gems, the three roots, the three vajras. All meaning the same thing; all valid doors to the liberating Truth.)

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(Note: ‘Union’ or ‘<==>’ means that the apparent opposites (of any duality / triad / quad / etc, including the two truths) are not really in opposition, but are more like a Union of being empty of inherent existence (2nd truth) <==> because/thus inseparable, interdependent, co-defined, co-relative, co-dependent (1st truth), co-emergent, co-evolving, co-ceasing / co-transcended, in harmony, equal / non-dual / one -- in the non-dual sense of those terms: ex. Not existent, not non-existent, not both together, not neither; not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither; not permanent / continuous / eternal, not impermanent / discontinuous / annihilated, not both together, not neither; not good / pure / perfect / divine, not bad / impure / imperfect / ordinary, not both together, not neither; not dependent / conditioned, not independent  / unconditioned, not both together, not neither; not empty, not non-empty, not both together, not neither; not dependently arisen (1st truth), not empty of inherent existence (2nd truth), not both together (two truth together), not neither (neither of the two truths); not this, not non-this, not both together, not neither. Meaning the true nature of the opposites and of their co-relation is inconceivable for our flawed conceptual dualistic mind, beyond all conceptual proliferations, beyond all extremes & middle, beyond all conditioning / karma.)

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(Note: Being-without-being or acting-without-acting means ‘being’ or ‘acting’ with full awareness of the true nature of Reality as it is here & now as pointed by concepts like the Union of the Two Truths about the three spheres. So, we talk about ‘being’ and ‘acting’ from a conventional / relative point of view, while being fully aware that on an ultimate point of view there is no real ‘subject’, ‘relation / action / being’, ‘object’, or ‘characteristics’.)

[𝗔. 𝗘𝘃𝗲𝗿𝘆𝘁𝗵𝗶𝗻𝗴 𝗶𝘀-𝘄𝗶𝘁𝗵𝗼𝘂𝘁-𝗯𝗲𝗶𝗻𝗴 𝘁𝗵𝗲 𝗽𝘂𝗿𝗲 𝘁𝗿𝗶𝗸𝗮𝘆𝗮: 𝗨𝗻𝗶𝗼𝗻 𝗼𝗳 𝘁𝗵𝗲 𝘁𝗵𝗿𝗲𝗲 𝗸𝗮𝘆𝗮𝘀:
𝗨𝗻𝗶𝗼𝗻 𝗱𝗵𝗮𝗿𝗺𝗮𝗸𝗮𝘆𝗮 / 𝗽𝘂𝗿𝗲 𝗺𝗶𝗻𝗱 <==> 𝘀𝗮𝗺𝗯𝗵𝗼𝗴𝗮𝗸𝗮𝘆𝗮 / 𝗽𝘂𝗿𝗲 𝘀𝗽𝗲𝗲𝗰𝗵 <==> 𝗻𝗶𝗿𝗺𝗮𝗻𝗮𝗸𝗮𝘆𝗮 / 𝗽𝘂𝗿𝗲 𝗯𝗼𝗱𝘆;
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𝗘𝘃𝗲𝗿𝘆𝘁𝗵𝗶𝗻𝗴 𝗶𝘀-𝘄𝗶𝘁𝗵𝗼𝘂𝘁-𝗯𝗲𝗶𝗻𝗴 𝘁𝗵𝗲 𝗽𝘂𝗿𝗲 𝗚𝗿𝗼𝘂𝗻𝗱 / 𝗥𝗲𝗮𝗹𝗶𝘁𝘆 / 𝗗𝗵𝗮𝗿𝗺𝗮𝗱𝗵𝗮𝘁𝘂 𝘄𝗶𝘁𝗵 𝗶𝘁𝘀 𝘁𝗵𝗿𝗲𝗲 𝗶𝗻𝘀𝗲𝗽𝗮𝗿𝗮𝗯𝗹𝗲 𝗾𝘂𝗮𝗹𝗶𝘁𝗶𝗲𝘀:
𝗨𝗻𝗶𝗼𝗻 𝗲𝘀𝘀𝗲𝗻𝗰𝗲 / 𝗲𝗺𝗽𝘁𝗶𝗻𝗲𝘀𝘀 <==> 𝗻𝗮𝘁𝘂𝗿𝗲 / 𝗮𝗽𝗽𝗲𝗮𝗿𝗮𝗻𝗰𝗲𝘀 <==> 𝗰𝗼𝗺𝗽𝗮𝘀𝘀𝗶𝗼𝗻𝗮𝘁𝗲 𝗲𝗻𝗲𝗿𝗴𝘆 / 𝗱𝘆𝗻𝗮𝗺𝗶𝘀𝗺 / 𝗨𝗻𝗶𝗼𝗻 𝗼𝗳 𝘁𝗵𝗲 𝗧𝘄𝗼 𝗧𝗿𝘂𝘁𝗵𝘀.]

1. [Everything is-without-being the Dharmakaya / Buddha / pure non-dual mind, Buddha Amitabha, Pureland Dewachen, Essence / Emptiness -- in Union with ...]

In the pure land of Dewachen,

Dharmakaya Lama, Amitabha, dwells.

I pray, please look upon your child kindly,

Bless me with the supreme empowerment.

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𝗖𝗹𝗲𝗮𝗿 𝗹𝗶𝗴𝗵𝘁 𝗲𝗺𝗽𝘁𝘆 𝗮𝘄𝗮𝗿𝗲𝗻𝗲𝘀𝘀, 𝘄𝗶𝘁𝗵𝗼𝘂𝘁 𝗰𝗲𝗻𝘁𝗲𝗿 𝗼𝗿 𝗯𝗼𝗿𝗱𝗲𝗿𝘀: [The self-arisen unalterable timeless pristine Ground / Reality / Suchness / Buddha-nature / Genuine-emptiness / Indivisible-universe / Dharmadhatu: Union of the Two Truths free from all extremes & middle]

Is this not your realization, Lord?

𝗢𝗿𝗶𝗴𝗶𝗻𝗮𝗹 𝗻𝗮𝘁𝘂𝗿𝗲 𝗯𝗲𝘆𝗼𝗻𝗱 𝗺𝗼𝘃𝗲𝗺𝗲𝗻𝘁 𝗮𝗻𝗱 𝗰𝗵𝗮𝗻𝗴𝗲: [The essence of the Ground / emptiness of inherent existent / Dharmakaya]

Is this not Amitabha, limitless light?

.

Not for a moment have I been separate,

Never separate, still I was unaware. (i.e. This Pure Ground has always been my true nature, the true nature of everything beyond all dualities, but I was unaware of this.)

.

At the instant of awareness,

Buddha Amitabha is gone,

Dewachen’s pure land vanishes— (i.e. Even pure entities -- like 1. pure subject / mind / Buddha / Dharmakaya / essence / Emptiness, 2. pure enlightened activities / Dharma / Sambhogakaya / Compassionate-energy / Union-of-the-Two-Truths, 3. pure objects / Pure land / Sangha / Nirmanakaya / nature / Appearances -- dissolvent / are transcended in their inconceivable ‘Union’ / the Ground.)

.

Within mind’s unborn nature, sha ra ra,

In the play of awareness and empty bliss, ya la la, (i.e. Spontaneous displays of the Ground, inseparable from the Ground / U2T)

𝗪𝗵𝗮𝘁𝗲𝘃𝗲𝗿 𝗮𝗿𝗶𝘀𝗲𝘀 𝗶𝘀 𝘁𝗵𝗲 𝘀𝗽𝗮𝗿𝗸𝗹𝗶𝗻𝗴 𝗱𝗵𝗮𝗿𝗺𝗮𝗸𝗮𝘆𝗮.

.

Holding to the pure land is a delusion,

The label “buddha” is a hurdle of attachment.

Amitabha is not outside, look within. (i.e. Even pure entities -- like 1. pure subject / mind / Buddha / Dharmakaya / essence / Emptiness, 2. pure enlightened activities / Dharma / Sambhogakaya / Compassionate-energy / Union-of-the-Two-Truths, 3. pure objects / Pure land / Sangha / Nirmanakaya / nature / Appearances -- dissolvent / are transcended in their inconceivable ‘Union’ / the Ground.)

.

This finding the // 𝗱𝗵𝗮𝗿𝗺𝗮𝗸𝗮𝘆𝗮 // through (in) oneself (and in everything), a la la!

This being happy, always and ceaselessly, e ma ho!

This again is the sublime lama’s kindness,

This again, the profound blessing of pith advice.

.

Let’s sing the noble song of supreme happiness,

Let’s step to the dance of ultimate fulfillment.

2nd translation:
1. A ho, ye!

In the buddhafield of Sukhavati

Dwells the dharmakaya guru Amitabha.

I supplicate you, consider your child with kindness

Grant the blessings of supreme empowerment.

This rigpa, luminosity emptiness free from fringe and centre,

Is this not your wisdom mind?

This natural state, unaltered since beginningless time,

Is this not you, Changeless Light?

You have never been separated from me (and everything) for even an instant.

Though never separated I have not recognised this.

Now, the moment I recognise my nature

Amitabha is scattered,

The buddhafield of Sukhavati evaporates

Into the state of the unborn nature—sha ra ra!

As the play of rigpa bliss emptiness—ya la. la!

Whatever experience arises is the trick of dharmakaya.

Grasping at buddhafields is a deceptive phenomenon,

Clinging to the label 'Buddha,' a dangerous abyss.

Amitabha is not outside, look inside!

This discovery of dharmakaya in myself (and in everything)—a la la!

This unceasing carefree mind—emaho!

This too is the perfect teacher's kindness.

This too is the blessing of the profound pith instructions.

I sing this song of magnificent delight,

I perform this dance of highest aspiration.

2. [Everything is-without-being the Sambhogakaya / Dharma / pure non-dual speech, Buddha Chenrezig, Pureland of Tala Mountain, Compassionate energy / Union of the Two Truths -- in Union with ...]

In the pure land of Tala Mountain,

Sambhogakaya Lama, Chenrezig, dwells.

I pray, please look upon your child kindly,

Bless me with the supreme empowerment.

.

𝗦𝗲𝗹𝗳-𝗹𝘂𝗺𝗶𝗻𝗼𝘂𝘀 𝗮𝘄𝗮𝗿𝗲𝗻𝗲𝘀𝘀, 𝗻𝗼𝘁 𝘃𝗲𝗶𝗹𝗲𝗱, 𝗻𝗼𝘁 𝗼𝗯𝘀𝗰𝘂𝗿𝗲𝗱: [The self-arisen unalterable timeless pristine Ground / Reality / Suchness / Buddha-nature / Genuine-emptiness / Indivisible-universe / Dharmadhatu: Union of the Two Truths free from all extremes & middle]

Is this not your realization, Lord?

𝗪𝗶𝘀𝗱𝗼𝗺’𝘀 𝗲𝗻𝗲𝗿𝗴𝘆, 𝗰𝗼𝗺𝗽𝗮𝘀𝘀𝗶𝗼𝗻’𝘀 𝗶𝗻𝘀𝘁𝗮𝗻𝘁 𝗮𝗿𝗶𝘀𝗶𝗻𝗴: [The compassionate energy / dynamism of the Ground / Sambhogakaya]

Is this not Chenrezig, Lord of Compassion?

.

Not for a moment have I been separate,

Never separate, still I was unaware. (i.e. This Pure Ground has always been my true nature, the true nature of everything beyond all dualities, but I was unaware of this.)

.

At the instant of awareness,

Buddha Chenrezig is gone,

Tala Mountain vanishes—  (i.e. Even pure entities -- like 1. pure subject / mind / Buddha / Dharmakaya / essence / Emptiness, 2. pure enlightened activities / Dharma / Sambhogakaya / Compassionate-energy / Union-of-the-Two-Truths, 3. pure objects / Pure land / Sangha / Nirmanakaya / nature / Appearances -- dissolvent / are transcended in their inconceivable ‘Union’ / the Ground.)

.

Within mind’s unborn nature, sha ra ra,

In the play of awareness and empty bliss, ya la la, (i.e. Spontaneous displays of the Ground, inseparable from the Ground / U2T)

𝗪𝗵𝗮𝘁𝗲𝘃𝗲𝗿 𝘀𝗵𝗶𝗻𝗲𝘀 𝗳𝗼𝗿𝘁𝗵 𝗶𝘀 𝘀𝗮𝗺𝗯𝗵𝗼𝗴𝗮𝗸𝗮𝘆𝗮’𝘀 𝗿𝗶𝗰𝗵 𝗻𝗮𝘁𝘂𝗿𝗲.

.

Holding to the pure land is a delusion,

The label “dharma” is a hurdle of attachment.

Chenrezig is not outside, look within. (i.e. Even pure entities -- like 1. pure subject / mind / Buddha / Dharmakaya / essence / Emptiness, 2. pure enlightened activities / Dharma / Sambhogakaya / Compassionate-energy / Union-of-the-Two-Truths, 3. pure objects / Pure land / Sangha / Nirmanakaya / nature / Appearances -- dissolvent / are transcended in their inconceivable ‘Union’ / the Ground.)

.

This finding the // 𝘀𝗮𝗺𝗯𝗵𝗼𝗴𝗮𝗸𝗮𝘆𝗮 // through (in) oneself (and in everything), a la la!

This being happy, always and ceaselessly, e ma ho!

This again is the sublime lama’s kindness;

This again, the profound blessing of pith advice.

.

Let’s sing the noble song of supreme happiness.

Let’s step to the dance of ultimate fulfillment.

2. A ho ye!

In the buddhafield of Potala Mountain

Dwells the sambhogakaya guru Mahakarunika.

I supplicate you; consider your child with kindness

Grant the blessings of supreme empowerment.

This rigpa, intrinsic luminosity free from obscurations

Is this not your wisdom mind?

This awareness display, spontaneously present wisdom of knowledge and love

Is that not you, Lord of Compassion?

You have never been separated from me (and everything) for even an instant.

Though never separated I have not recognised this.

Now, the moment I recognise my nature,

Mahakarunika is scattered,

The buddhafield of Potala Mountain evaporates

Into the state of the unborn nature—sha ra ra!

As the play of rigpa bliss emptiness—ya la la!

Whatever discursiveness manifests is the nature of sambhogakaya,

Grasping at buddhafields is a deceptive phenomenon,

Clinging to the label 'true dharma' a dangerous abyss.

Mahakarunika is not outside, look inside!

This discovery of sambhogakaya in myself (and in everything)—a la la!

This unceasing carefree mind—emaho!

This too is the perfect teacher's kindness.

This too is the blessing of the profound pith instructions.

I sing this song of magnificent delight,

I perform this dance of highest aspiration.

3. [Everything is-without-being the Nirmanakaya / Sangha / pure non-dual body, Buddha Padma Jungne, Palace of Copper-Glory Mountain, Nature / Appearances -- in Union with ...]

In the palace of Copper-Glory Mountain,

Nirmanakaya Lama, Orgyen Pad Jung, dwells.

I pray, please look upon your child kindly,

Bless me with the supreme empowerment.

.

𝗦𝗲𝗹𝗳-𝗹𝗶𝗯𝗲𝗿𝗮𝘁𝗶𝗻𝗴 𝗮𝘄𝗮𝗿𝗲𝗻𝗲𝘀𝘀, 𝘁𝗶𝗺𝗲𝗹𝗲𝘀𝘀 𝗮𝗻𝗱 𝗹𝗮𝘀𝘁𝗶𝗻𝗴: [The self-arisen unalterable timeless pristine Ground / Reality / Suchness / Buddha-nature / Genuine-emptiness / Indivisible-universe / Dharmadhatu: Union of the Two Truths free from all extremes & middle]

Is this not your realization, Lord?

𝗪𝗶𝘀𝗱𝗼𝗺 𝗮𝗻𝗱 𝗸𝗮𝘆𝗮𝘀, 𝗺𝗶𝗻𝗱’𝘀 𝘀𝗲𝗹𝗳-𝗯𝗼𝗿𝗻 𝗻𝗮𝘁𝘂𝗿𝗲: [The nature of the Ground / conventionally dependently co-arisen relatively functional impermanent appearances / Nirmanakaya]

Is this not Padma, self-born from a lotus?

.

Not for a moment have I been separate,

Never separate, still I was unaware. (i.e. This Pure Ground has always been my true nature, the true nature of everything beyond all dualities, but I was unaware of this.)

.

At the instant of awareness,

Buddha Padma Jungne is gone,

Copper-Glory Mountain vanishes—  (i.e. Even pure entities -- like 1. pure subject / mind / Buddha / Dharmakaya / essence / Emptiness, 2. pure enlightened activities / Dharma / Sambhogakaya / Compassionate-energy / Union-of-the-Two-Truths, 3. pure objects / Pure land / Sangha / Nirmanakaya / nature / Appearances -- dissolvent / are transcended in their inconceivable ‘Union’ / the Ground.)

.

Within mind’s unborn nature, sha ra ra,

In the play of awareness and empty bliss, ya la la, (i.e. Spontaneous displays of the Ground, inseparable from the Ground / U2T)

𝗪𝗵𝗮𝘁𝗲𝘃𝗲𝗿 𝗮𝗽𝗽𝗲𝗮𝗿𝘀 𝗶𝘀 𝗻𝗶𝗿𝗺𝗮𝗻𝗮𝗸𝗮𝘆𝗮 𝗽𝗹𝗮𝘆-𝗲𝗻𝗲𝗿𝗴𝘆.

.

Holding to the pure land is a delusion,

The label “bodhichitta” is a hurdle of attachment.

Pad Jung is not outside, look within. (i.e. Even pure entities -- like 1. pure subject / mind / Buddha / Dharmakaya / essence / Emptiness, 2. pure enlightened activities / Dharma / Sambhogakaya / Compassionate-energy / Union-of-the-Two-Truths, 3. pure objects / Pure land / Sangha / Nirmanakaya / nature / Appearances -- dissolvent / are transcended in their inconceivable ‘Union’ / the Ground.)

.

This finding the // 𝗻𝗶𝗿𝗺𝗮𝗻𝗮𝗸𝗮𝘆𝗮 // through (in) oneself (and in everything), a la la!

This being happy, always and ceaselessly, e ma ho!

This again is the sublime lama’s kindness;

This again, the profound blessing of pith advice.

.

Let’s sing the noble song of supreme happiness.

Let’s step to the dance of ultimate fulfillment.

3. A ho, ye!

In the palace of the Glorious Tail-fan Mountain

Dwells the nirmanakaya guru Padmasambhava.

I supplicate you, consider your child with kindness

Grant the blessings of supreme empowerment.

This rigpa, unceasing self-liberation

Is this not your wisdom mind?

This nature of mind, source of kayas and jñanas

Is that not you, Padmasambhava?

You have never been separated from me (and everything) for even an instant.

Though never separated I have not recognised this.

Now, the moment I recognise my nature

Padmasambhava, is scattered,

The Glorious Tail-fan Mountain evaporates

Into the state of the unborn nature—sha ra ra!

As the play of rigpa bliss emptiness—ya la la!

Whatever expression appears is the dance of nirmanakaya

Grasping at buddhafields is a deceptive phenomenon,

Clinging to the label `bodhicitta' a dangerous abyss.

Padmasambhava is not outside, look inside!

This discovery of nirmanakaya in myself (and in everything)—a la la!

This unceasing carefree mind—emaho!

This too is the perfect teacher's kindness.

This too is the blessing of the profound pith instructions.

I sing this song of magnificent delight,

I perform this dance of highest aspiration.

[𝗕. 𝗘𝘃𝗲𝗿𝘆𝘁𝗵𝗶𝗻𝗴 𝗶𝘀-𝘄𝗶𝘁𝗵𝗼𝘂𝘁-𝗯𝗲𝗶𝗻𝗴 𝗨𝗻𝗶𝗼𝗻 𝗼𝗳 𝘁𝗵𝗲 𝘁𝗵𝗿𝗲𝗲 𝗿𝗼𝗼𝘁𝘀, 𝗨𝗻𝗶𝗼𝗻 𝗼𝗳 𝘁𝗵𝗲 𝘁𝗵𝗿𝗲𝗲 𝗝𝗲𝘄𝗲𝗹𝘀, 𝗨𝗻𝗶𝗼𝗻 𝗼𝗳 𝘁𝗵𝗲 𝘁𝗵𝗿𝗲𝗲 𝘀𝗽𝗵𝗲𝗿𝗲𝘀:
𝗨𝗻𝗶𝗼𝗻 𝗴𝘂𝗿𝘂 <==> 𝘆𝗶𝗱𝗮𝗺 <==> 𝗽𝗿𝗼𝘁𝗲𝗰𝘁𝗼𝗿;
𝗨𝗻𝗶𝗼𝗻 𝗕𝘂𝗱𝗱𝗵𝗮 / 𝗽𝘂𝗿𝗲 𝗺𝗶𝗻𝗱 <==> 𝗗𝗵𝗮𝗿𝗺𝗮 / 𝗽𝘂𝗿𝗲 𝘀𝗽𝗲𝗲𝗰𝗵 <==> 𝗦𝗮𝗻𝗴𝗵𝗮 / 𝗽𝘂𝗿𝗲 𝗯𝗼𝗱𝘆;
𝗨𝗻𝗶𝗼𝗻 𝘀𝘂𝗯𝗷𝗲𝗰𝘁 / 𝗺𝗶𝗻𝗱 <==> 𝗿𝗲𝗹𝗮𝘁𝗶𝗼𝗻 / 𝗮𝗰𝘁𝗶𝗼𝗻 <==> 𝗼𝗯𝗷𝗲𝗰𝘁𝘀 / 𝗽𝗵𝗲𝗻𝗼𝗺𝗲𝗻𝗮.]

4. [Everything is-without-being the Root guru / Buddha / pure non-dual mind, peerless protector, place of great bliss on the crown chakra -- in Union with ...]

In the place of great bliss, on the crown chakra,

The root lama, peerless protector, dwells.

I pray, please look kindly upon your child,

Bless me with the supreme empowerment.

.

𝗜𝗻𝘀𝘁𝗮𝗻𝘁 𝘄𝗶𝘀𝗱𝗼𝗺, 𝗶𝗻 𝘁𝗵𝗲 𝗳𝗼𝘂𝗿𝘁𝗵 𝘁𝗶𝗺𝗲 (𝘁𝗶𝗺𝗲𝗹𝗲𝘀𝘀𝗻𝗲𝘀𝘀), 𝗯𝗲𝘆𝗼𝗻𝗱 𝘁𝗵𝗲 𝘁𝗵𝗿𝗲𝗲 𝘁𝗶𝗺𝗲𝘀: [The self-arisen unalterable timeless pristine Ground / Reality / Suchness / Buddha-nature / Genuine-emptiness / Indivisible-universe / Dharmadhatu: Union of the Two Truths free from all extremes & middle]

Is this not your realization, Lord?

𝗔𝘄𝗮𝗿𝗲𝗻𝗲𝘀𝘀, 𝘁𝗵𝗲 𝗿𝗼𝗼𝘁 𝗼𝗳 𝗮𝗹𝗹 𝗽𝗵𝗲𝗻𝗼𝗺𝗲𝗻𝗮: [View: Union of the three sphere: Union subject / mind <==> relation / action <==> objects / phenomena]

Is this not the root lama?

.

Not for a moment have I been separate,

Never separate, still I was unaware. (i.e. This Pure Ground has always been my true nature, the true nature of everything beyond all dualities, but I was unaware of this.)

.

At the instant of awareness,

The root lama is gone,  (i.e. Even pure entities -- like 1. pure subject / mind / Buddha / Dharmakaya / essence / Emptiness, 2. pure enlightened activities / Dharma / Sambhogakaya / Compassionate-energy / Union-of-the-Two-Truths, 3. pure objects / Pure land / Sangha / Nirmanakaya / nature / Appearances -- dissolvent / are transcended in their inconceivable ‘Union’ / the Ground.)

So-called pure lands vanish

.

Within mind’s unborn nature, sha ra ra,

In the play of awareness and empty bliss, ya la la, (i.e. Spontaneous displays of the Ground, inseparable from the Ground / U2T)

𝗪𝗵𝗮𝘁𝗲𝘃𝗲𝗿 𝗮𝗿𝗶𝘀𝗲𝘀 𝗶𝘀 𝘁𝗵𝗲 𝗹𝗮𝗺𝗮’𝘀 𝘁𝗿𝘂𝗲 𝗻𝗮𝘁𝘂𝗿𝗲.

.

Holding to the pure land is a delusion,

The label “buddha’s human form” is a hurdle of attachment.

The lama is not outside, look within. (i.e. Even pure entities -- like 1. pure subject / mind / Buddha / Dharmakaya / essence / Emptiness, 2. pure enlightened activities / Dharma / Sambhogakaya / Compassionate-energy / Union-of-the-Two-Truths, 3. pure objects / Pure land / Sangha / Nirmanakaya / nature / Appearances -- dissolvent / are transcended in their inconceivable ‘Union’ / the Ground.)

.

This finding the // 𝗕𝘂𝗱𝗱𝗵𝗮 // through (in) oneself (and in everything), a la la!

This being happy, always and ceaselessly, e ma ho!

This again is the sublime lama’s kindness;

This again, the profound blessing of pith advice.

.

Let’s sing the noble song of supreme happiness.

Let’s step to the dance of ultimate fulfillment.

4. A ho, ye!

On the chakra of great bliss on the top of the head

Dwells the peerless lord, the root guru.

I supplicate you, consider your child with kindness

Grant the blessings of supreme empowerment.

This present moment mind, the fourth time free from the three,

Is this not your wisdom mind?

This rigpa, the root of all dharmas,

Is that not you, root guru?

You have never been separated from me (and everything) for even an instant.

Though never separated I have not recognised this.

Now, the moment I recognise my nature

The root guru is scattered.

The convention of buddhafields evaporates

Into the state of the unborn nature—sha ra ra!

As the play of rigpa bliss emptiness—ya la la!

Whatever experience dawns is the guru of one's nature,

Grasping at buddhafields is a deceptive phenomenon,

Clinging to form a dangerous abyss.

The guru is not outside, look inside!

This discovery of the buddha in myself (and in everything)—a la la!

This unceasing carefree mind—emaho!

This too is the perfect teacher's kindness.

This too is the blessing of the profound oral instructions.

I sing this song of magnificent delight,

I perform this dance of highest aspiration.

5. [Everything is-without-being the Supreme yidam / Dharma / pure non-dual speech, Lord of Herukas, pure land of Blazing Fire Mountain -- in Union with ...]

In the pure land of Blazing Fire Mountain,

The supreme yidam, Lord of Herukas, dwells.

I pray, please look upon your child kindly,

Bless me with the supreme siddhis.

.

𝗔𝘄𝗮𝗿𝗲𝗻𝗲𝘀𝘀 𝗶𝘁𝘀𝗲𝗹𝗳, 𝗴𝗹𝗼𝗿𝘆 𝗼𝗳 𝘀𝗮𝗺𝘀𝗮𝗿𝗮 𝗮𝗻𝗱 𝗻𝗶𝗿𝘃𝗮𝗻𝗮: [The self-arisen unalterable timeless pristine Ground / Reality / Suchness / Buddha-nature / Genuine-emptiness / Indivisible-universe / Dharmadhatu: Union of the Two Truths free from all extremes & middle] (i.e. the basis-without-being-a-basis for both samsara & nirvana)

Is this not your nature, divine one?

𝗪𝗶𝘀𝗱𝗼𝗺 𝗵𝗲𝗿𝗼’𝘀 𝗲𝗴𝗼𝗹𝗲𝘀𝘀 𝗿𝗲𝗮𝗹𝗶𝘇𝗮𝘁𝗶𝗼𝗻: (i.e. Path: Bodhisattvas spontaneously act / teach / realise without acting / teaching / realising the Dharma)

Is this not Dorje Zhönu, ever youthful?

.

Not for a moment have I been separate,

Never separate, still I was unaware. (i.e. This Pure Ground has always been my true nature, the true nature of everything beyond all dualities, but I was unaware of this.)

.

At the instant of awareness,

The assembly of yidams is gone,

Blazing Fire Mountain vanishes—  (i.e. Even pure entities -- like 1. pure subject / mind / Buddha / Dharmakaya / essence / Emptiness, 2. pure enlightened activities / Dharma / Sambhogakaya / Compassionate-energy / Union-of-the-Two-Truths, 3. pure objects / Pure land / Sangha / Nirmanakaya / nature / Appearances -- dissolvent / are transcended in their inconceivable ‘Union’ / the Ground.)

.

Within mind’s unborn nature, sha ra ra,

In the play of awareness and empty bliss, ya la la, (i.e. Spontaneous displays of the Ground, inseparable from the Ground / U2T)

𝗧𝗵𝗲 𝗽𝘂𝗿𝗲 𝘄𝗼𝗿𝗹𝗱 𝗮𝗻𝗱 𝗶𝘁𝘀 𝗯𝗲𝗶𝗻𝗴𝘀 𝗮𝗿𝗲 𝘁𝗵𝗲 𝘆𝗶𝗱𝗮𝗺’𝘀 𝘁𝗿𝘂𝗲 𝗻𝗮𝘁𝘂𝗿𝗲.

.

Holding to pure lands as places is a delusion,

The label “real buddha body” is a hurdle of attachment.

The yidam is not outside, look within. (i.e. Even pure entities -- like 1. pure subject / mind / Buddha / Dharmakaya / essence / Emptiness, 2. pure enlightened activities / Dharma / Sambhogakaya / Compassionate-energy / Union-of-the-Two-Truths, 3. pure objects / Pure land / Sangha / Nirmanakaya / nature / Appearances -- dissolvent / are transcended in their inconceivable ‘Union’ / the Ground.)

.

This finding the divine assembly (// 𝗦𝗮𝗻𝗴𝗵𝗮 //) through (in) oneself (and in everything), a la la!

This being happy, always and ceaselessly, e ma ho!

This again is the sublime lama’s kindness;

This again, the profound blessing of pith advice.

.

Let’s sing the noble song of supreme happiness.

Let’s step to the dance of ultimate fulfillment.

5. A ho, ye!

In the buddhafield of Blazing Mountain

Dwells the yidam Great Heruka.

I supplicate you, consider your child with kindness

Grant the blessings of accomplishment.

This universal splendour, intrinsic awareness of all samsara and nirvana

Is this not your essence?

This heroic prajña realising egolessness

Is that not you, Vajrakumara?

You have never been separated from me (and everything) for even an instant.

Though never separated I have not recognised this.

Now, the moment I recognise my nature

The assembly of yidam deities is scattered,

The Blazing Mountain evaporates

Into the state of the unborn nature—sha ra ra!

As the play of rigpa bliss emptiness—ya la la!

Whatever appears and exists is purified as the nature of the yidam,

Grasping at buddhafields as substance is a deceptive phenomenon,

Clinging to the deity as an entity a dangerous abyss.

The yidam is not outside, look inside!

This discovery of the supreme deity in myself (and in everything)—a la la!

This unceasing carefree mind—emaho!

This too is the perfect teacher's kindness.

This too is the blessing of the profound oral instructions.

I sing this song of magnificent delight,

I perform this dance of highest aspiration.

6. [Everything is-without-being the Supreme dakini / Sangha / pure non-dual body, Dorje Phagmo, pure land of Pristine Celestial Sky -- in Union with ...]

In the pure land of Pristine Celestial Sky,

The supreme dakini, Dorje Phagmo, dwells.

I pray, please look upon your child kindly,

Bless me by removing obstacles.

.

𝗜𝗻𝗻𝗮𝘁𝗲 𝗮𝗻𝗱 𝘂𝗻𝗰𝗼𝗻𝘁𝗿𝗶𝘃𝗲𝗱 𝗻𝗮𝘁𝘂𝗿𝗲, 𝘃𝗮𝘀𝘁 𝗮𝘀 𝘀𝗽𝗮𝗰𝗲, [The self-arisen unalterable timeless pristine Ground / Reality / Suchness / Buddha-nature / Genuine-emptiness / Indivisible-universe / Dharmadhatu: Union of the Two Truths free from all extremes & middle]

Is this not your spacious nature, dear friend?

𝗪𝗶𝘀𝗱𝗼𝗺 𝗮𝗻𝗱 𝗲𝗺𝗽𝘁𝘆 𝗯𝗹𝗶𝘀𝘀, 𝗯𝗲𝘆𝗼𝗻𝗱 𝗺𝗲𝗲𝘁𝗶𝗻𝗴 𝗮𝗻𝗱 𝗽𝗮𝗿𝘁𝗶𝗻𝗴: [Fruition: Union bliss <==> emptiness beyond all extremes & middle; without leaving samsara or reaching nirvana]

Is this not the Wisdom Dakini?

.

Not for a moment have I been separate,

Never separate, still I was unaware. (i.e. This Pure Ground has always been my true nature, the true nature of everything beyond all dualities, but I was unaware of this.)

.

At the instant of awareness,

Dorje Phagmo is gone,

Celestial Sky pure land vanishes—  (i.e. Even pure entities -- like 1. pure subject / mind / Buddha / Dharmakaya / essence / Emptiness, 2. pure enlightened activities / Dharma / Sambhogakaya / Compassionate-energy / Union-of-the-Two-Truths, 3. pure objects / Pure land / Sangha / Nirmanakaya / nature / Appearances -- dissolvent / are transcended in their inconceivable ‘Union’ / the Ground.)

.

Within mind’s unborn nature, sha ra ra,

In the play of awareness and empty bliss, ya la la, (i.e. Spontaneous displays of the Ground, inseparable from the Ground / U2T)

𝗧𝗵𝗲 𝘄𝗼𝗿𝗹𝗱 𝗮𝗻𝗱 𝗶𝘁𝘀 𝘀𝗼𝘂𝗻𝗱𝘀 𝗮𝗿𝗲 𝘁𝗵𝗲 𝘄𝗶𝘀𝗱𝗼𝗺 𝗺𝗼𝘁𝗵𝗲𝗿’𝘀 𝘁𝗿𝘂𝗲 𝗻𝗮𝘁𝘂𝗿𝗲.

.

Holding to pure lands is a delusion,

The label “Great Mother” is a hurdle of attachment.

The dakini is not outside, look within. (i.e. Even pure entities -- like 1. pure subject / mind / Buddha / Dharmakaya / essence / Emptiness, 2. pure enlightened activities / Dharma / Sambhogakaya / Compassionate-energy / Union-of-the-Two-Truths, 3. pure objects / Pure land / Sangha / Nirmanakaya / nature / Appearances -- dissolvent / are transcended in their inconceivable ‘Union’ / the Ground.)

.

This finding the // 𝗦𝘂𝗽𝗿𝗲𝗺𝗲 𝗠𝗼𝘁𝗵𝗲𝗿 // through (in) oneself (and in everything), a la la!

This being happy, always and ceaselessly, e ma ho!

This again is the sublime lama’s kindness;

This again, the profound blessing of pith advice.

.

Let’s sing the noble song of supreme happiness.

Let’s step to the dance of ultimate fulfillment.

6. A ho, ye!

In the heavenly realm of Khechara

Dwells the dakini Vajravarahi.

I supplicate you, consider your child with kindness

Grant the blessings of dispelling obstacles.

This fundamental state, the uncontrived innate great sphere

Is this not your very expanse itself my friend?

This wisdom of bliss and emptiness inseparable

Is this not you, wisdom dakini?

You have never been separated from me (and everything) for even an instant.

Though never separated I have not recognised this.

Now, the moment I recognise my nature

Vajravarahi is scattered,

The heavenly realm of Khechara evaporates

Into the state of the unborn nature—sha ra ra!

As the play of rigpa bliss emptiness—ya la la!

Whatever is seen and heard is the nature of the consort's prajna

Grasping at buddhafields is a deceptive phenomenon,

Clinging to the label 'Great Mother' is a dangerous abyss.

The dakini is not outside, look inside!

This discovery of the queen consort in myself (and in everything)—a la la!

This is unceasing carefree mind—emaho!

This too is the perfect teacher's kindness.

This too is the blessing of the profound oral instructions.

I sing this song of magnificent delight,

I perform this dance of highest aspiration.

7. [Everything is-without-being the Oath keepers / Sangha / pure non-dual body, dharmapalas, charnel grounds of so many pure lands -- in Union with ...]

In charnel grounds of so many pure lands,

Oceans of oath keepers and dharmapalas dwell.

I pray, please look upon your child kindly,

Bless me by fulfilling my actions.

.

𝗣𝗲𝗿𝗳𝗲𝗰𝘁 𝗽𝗿𝗶𝘀𝘁𝗶𝗻𝗲 𝗮𝘄𝗮𝗿𝗲𝗻𝗲𝘀𝘀, 𝘄𝗶𝘁𝗵𝗼𝘂𝘁 𝗲𝗳𝗳𝗼𝗿𝘁, [The self-arisen unalterable timeless pristine Ground / Reality / Suchness / Buddha-nature / Genuine-emptiness / Indivisible-universe / Dharmadhatu: Union of the Two Truths free from all extremes & middle]

Is this not the heart essence of oceans of oath keepers?

𝗚𝘂𝗮𝗿𝗱𝗶𝗻𝗴 𝗮𝗴𝗮𝗶𝗻𝘀𝘁 𝗱𝗶𝘃𝗶𝗱𝗶𝗻𝗴 𝘀𝗮𝗺𝘀𝗮𝗿𝗮 𝗮𝗻𝗱 𝗻𝗶𝗿𝘃𝗮𝗻𝗮: [Protector against dualities; ex. Union samsara <==> nirvana]

Is this not the ultimate protector?

.

Not for a moment have I been separate,

Never separate, still I was unaware.

.

At the instant of awareness,

Dharmapalas and protectors are gone,  (i.e. Even pure entities -- like 1. pure subject / mind / Buddha / Dharmakaya / essence / Emptiness, 2. pure enlightened activities / Dharma / Sambhogakaya / Compassionate-energy / Union-of-the-Two-Truths, 3. pure objects / Pure land / Sangha / Nirmanakaya / nature / Appearances -- dissolvent / are transcended in their inconceivable ‘Union’ / the Ground.)

Sacred charnel-ground places vanish—

.

Within mind’s unborn nature, sha ra ra,

In the play of awareness and empty bliss, ya la la,

𝗔𝗹𝗹 𝘁𝗵𝗼𝘂𝗴𝗵𝘁𝘀 𝗮𝗿𝗲 𝘁𝗵𝗲 𝘀𝗲𝗹𝗳-𝗹𝗶𝗯𝗲𝗿𝗮𝘁𝗶𝗻𝗴 𝗽𝗹𝗮𝘆 𝗼𝗳 𝗱𝗵𝗮𝗿𝗺𝗮𝗽𝗮𝗹𝗮𝘀.

.

Holding to so-called sacred places is a delusion,

To label “protectors” as such is a hurdle of attachment.

The protector is not outside, look within. (i.e. Even pure entities -- like 1. pure subject / mind / Buddha / Dharmakaya / essence / Emptiness, 2. pure enlightened activities / Dharma / Sambhogakaya / Compassionate-energy / Union-of-the-Two-Truths, 3. pure objects / Pure land / Sangha / Nirmanakaya / nature / Appearances -- dissolvent / are transcended in their inconceivable ‘Union’ / the Ground.)

.

This finding // 𝘁𝗵𝗲 𝗼𝗮𝘁𝗵 𝗸𝗲𝗲𝗽𝗲𝗿𝘀 // through (in) oneself (and in everything), a la la!

This being happy, always and ceaselessly, e ma ho!

This again is the sublime lama’s kindness;

This again, the profound blessing of pith advice.

Let’s sing the noble song of supreme happiness.

Let’s step to the dance of ultimate fulfillment.

7. A ho ye!

In the indefinite charnel ground

Dwell the ocean of dharmapala guardians and samaya-bound.

I supplicate you; consider your child with kindness

Grant the blessings of enlightened activity.

This rigpa, unsought primordially existent activity

Is this not the life essence of you, oceans of samaya-bound?

Guarding against the dualistic appearance of samsara and nirvana

Is this not you, absolute protector?

You have never been separated from me (and everything) for even an instant.

Though never separated I have not recognised this.

Now, the moment I recognise my nature,

The dharmapalas are scattered.

The sixty-four sacred places and lands evaporate

Into the state of the unborn nature—sha ra ra!

As the play of rigpa bliss emptiness—ya la la!

Ordinary thoughts appear as the dance of self liberated dharmapalas,

Grasping the convention of sacred places and lands is a deceptive phenomenon.

Clinging to the label of 'external guardians' a dangerous abyss.

The protectors aren't outside, look inside!

This discovery of the samaya-bound in myself (and in everything)—a la la!

This is unceasing carefree mind—emaho!

This too is the perfect teacher's kindness.

This too is the blessing of the profound oral instructions.

I sing this song of magnificent delight,

I perform this dance of highest aspiration.

[𝗖. 𝗖𝗼𝗻𝗰𝗹𝘂𝘀𝗶𝗼𝗻: 𝗪𝗶𝘁𝗵 𝘄𝗶𝘀𝗱𝗼𝗺 𝗲𝘃𝗲𝗿𝘆𝘁𝗵𝗶𝗻𝗴 𝗶𝘀 𝗽𝗲𝗿𝗰𝗲𝗶𝘃𝗲𝗱 𝗮𝘀 𝗮𝗹𝗿𝗲𝗮𝗱𝘆 𝗲𝗾𝘂𝗮𝗹, 𝗽𝘂𝗿𝗲, 𝗽𝗲𝗿𝗳𝗲𝗰𝘁, 𝗱𝗶𝘃𝗶𝗻𝗲 𝗵𝗲𝗿𝗲 & 𝗻𝗼𝘄; 𝘁𝗵𝗲𝗿𝗲 𝗶𝘀 𝗻𝗼𝘁𝗵𝗶𝗻𝗴 𝘁𝗼 𝗮𝗰𝗰𝗲𝗽𝘁 / 𝗮𝗳𝗳𝗶𝗿𝗺 / 𝘀𝗲𝗲𝗸 / 𝗱𝗼 / 𝗮𝗱𝗱 𝗶𝗻 𝗮𝗯𝘀𝗼𝗹𝘂𝘁𝗲 𝘁𝗲𝗿𝗺𝘀, 𝗻𝗼𝘁𝗵𝗶𝗻𝗴 𝘁𝗼 𝗿𝗲𝗷𝗲𝗰𝘁 / 𝗻𝗲𝗴𝗮𝘁𝗲 / 𝗮𝗯𝗮𝗻𝗱𝗼𝗻 / 𝗻𝗼𝘁-𝗱𝗼 / 𝘀𝘂𝗯𝘁𝗿𝗮𝗰𝘁 𝗶𝗻 𝗮𝗯𝘀𝗼𝗹𝘂𝘁𝗲 𝘁𝗲𝗿𝗺𝘀, 𝗷𝘂𝘀𝘁 𝗰𝗼𝗻𝘃𝗲𝗻𝘁𝗶𝗼𝗻𝗮𝗹𝗹𝘆 / 𝗿𝗲𝗹𝗮𝘁𝗶𝘃𝗲𝗹𝘆 / 𝗶𝗻𝘁𝗲𝗿𝘀𝘂𝗯𝗷𝗲𝗰𝘁𝗶𝘃𝗲𝗹𝘆 𝗶𝗳 𝗶𝘁 𝗵𝗲𝗹𝗽𝘀 𝘀𝗼𝗺𝗲𝗼𝗻𝗲 𝘁𝗼 𝗴𝗲𝘁 𝗰𝗹𝗼𝘀𝗲𝗿 𝘁𝗼 𝘁𝗵𝗲 𝗹𝗶𝗯𝗲𝗿𝗮𝘁𝗶𝗻𝗴 𝗧𝗿𝘂𝘁𝗵. Everything is the Ground, the Buddha, the Dharma, the Sangha, the trikaya.
𝗨𝗻𝗶𝗼𝗻 𝘀𝗮𝗺𝘀𝗮𝗿𝗮 <==> 𝗻𝗶𝗿𝘃𝗮𝗻𝗮.]

~ Dudjum Rinpoche

Dharma friend Lama Sönam Chöphel asked me, 

“Please sing a song in accord with your realization of whatever comes into your mind.”

I thought to myself, 

“Heh, why can’t I do this? 

I had a good teacher who was like Padmasambhava returned in the flesh. 

I touched my head to his feet and received profound instruction.

I met with Dzogchen, the essence heart-blood of the dakinis.

 

Though I have no big stories to tell, nor anything to brag about,

for example, like staying for a long period of time in a sealed cave,

still I was never separated from the original flow of natural wisdom.

Therefore I have no expectations or suspicions about anyone.

I’m not a great practitioner, but my practice is Dzogchen.

I'm happy. Thus I’m worthy to sing the song of ultimate fulfillment.”

As a dummy donkey is happy with his ..., so this gypsy, Jigdral Yeshe Dorje, at the shore of Tso Pema at Zahor in India, without shyness sang this as it came to mind.

My vajra brother lama Sonam Chopel requested this song of the experience and realization of whatever arises. 

When I analyze my own being... wow! My master is excellent. I have met a real lotus-born in person, his pith instruction is profound, it is dzogchen—the essence of the heart blood of the dakini. Although I cannot show off by bragging about doing practice in a cave sealed off with mud, as long as one remains inseparable from self-settled innate wakefulness, no matter what happens there is no need for hope and fear or much worries.

Although this ordinary person has not actualized dzogpa chenpo, still one can feel at ease, the dharma tradition is great, so there is no reason one can't sing this spontaneous song of sublime aspiration. This stray donkey who is impressed with his own ..., the gypsy Jigdrel Yeshe Dorje, wrote down without any self-consciousness whatever came to mind in the valley near Tsopema in Zahor, India.

Translated to English by the lord's grandson*, Dharma Sagara at the Mountain Retreat in the Clouds in the summer of 2005.
* Dzongsar Khyentse Rinpoche

.

.

.

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Quotes

Essence of mind ~ Mipham Rinpoche 

What we call “essence of mind (subject)” is the actual face of unconditioned pure awareness (true nature of the mind free from all defilements / obscurations), which is [directly] recognised through receiving the guru’s blessings and instructions.

If you wonder what this is like,

1. it is empty (2nd truth -- emptiness -- dharmakaya) in essence, beyond conceptual reference;

2. it is cognisant (1st truth -- dependently co-arisen relatively functional appearances / cognizance / clarity -- nirmanakaya) by nature, spontaneously present (inseparability, interdependence ... of the two);

3. and it is all-pervasive and unobstructed in its compassionate energy (Union of the Two Truths -- sambhogakaya).

This is the rigpa in which THE THREE KAYAS ARE INSEPARABLE 

(Inseparability / Interdependence / Harmony / Union of the three pure kayas).

– Mipham Rinpoche 

from the book "Beyond the Ordinary Mind: Dzogchen, Rimé, and the Path of Perfect Wisdom"

https://quotes.justdharma.com/essence-of-mind-mipham-rinpoche/ 

=========================

Three kayas:

1) dharmakaya,

2) sambhogakaya and

3) nirmanakaya.

The three 'bodies' of a buddha.
They relate not only to the truth in us, as three aspects of the true nature of mind, but to the truth in everything.
Everything we perceive around us is nirmanakaya;
its nature, light or energy is sambhogakaya; and
its inherent truth, the dharmakaya.

https://www.rigpawiki.org/index.php?title=Three_kayas 

=========================

[Vajrakaya: Union of the three kayas = Union of the three Vajras = Union of the three spheres = Union of the three doors ...]

"We do not examine the kayas individually in order to develop a belief in their separate identity or expect the kayas to arise as separate, independent states. We look at each of the three kayas whilst remembering that this is a means to understand their unification, to understand the fourth all-encompassing sphere of the indivisibility of the kayas. ...

The fourth kaya is the unification of the three kayas and the reality of our existence. 

The three kayas are unified as the fourth kaya: Svabhavikakaya or Vajrakaya."

http://www.aroencyclopaedia.org/shared/text/k/kayas_ar_01_nrp_01_eng.php 

=========================

Robert Beer (2003: p. 186) states:

The trinity of body, speech, and mind are known as the THREE GATES, three receptacles or THREE VAJRAS, and correspond to the western religious concept of righteous thought (mind), word (speech), and deed (body).

The three vajras also correspond to the THREE KAYAS, with the aspect of body located at the crown (nirmanakaya), the aspect of speech at the throat (sambhogakaya), and the aspect of mind at the heart (dharmakaya)."

From Wikipedia: https://en.wikipedia.org/wiki/Three_Vajras 

---

Kayas refer to bodies. In the Mahayana we talk about two bodies or kayas: the dharmakaya and the rupakaya. The dharmakaya is the truth body, which is non-duality beyond all extremes. The rupakaya is the form body, which is all form and manifestation. These two correspond to 'emptiness' and 'form' in the Heart Sutra. When we speak of the 'Three Kayas' in the Vajrayana, the rupakaya is subdivided into the sambhogakaya and the nirmanakaya. The sambhogakaya is the body of mutual enjoyment, the body of bliss or clear light manifestation. The nirmanakaya is the created body, which manifests in time and in space.

---

(i.e. Correspondence between the three spheres, the three doors, the three vajras and the three kayas.)

1. pure body = pure object / physical fabrications / nirmanakaya;

2. pure speech = pure relation / action / conceptual fabrications / sambhogakaya;

3. pure mind = pure subject / mental fabrications / dharmakaya;

4. Union pure body speech & mind = Svabhavikakaya / Vajrakaya: Union of the three kayas = Union of the three spheres = the inconceivable true nature of Reality as it is here & now = Union of the Two Truths: Union relative <==> absolute.

1-2. Rupakaya = nirmanakaya + sambhogakaya = conventional truth;

3. Dharmakaya = emptiness = absolute truth.

They are purified by the wisdom / awareness of their true nature.)

=========================

Remaining in the nakedness of ultimate reality ~ Dudjom Rinpoche 

Take your stand on the ultimate practice of the heart essence — samsara and nirvana are the display of awareness.
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 

https://quotes.justdharma.com/remaining-in-the-nakedness-of-ultimate-reality-dudjom-rinpoche/ 

=========================

The Innate Beyond Subject And Object ~ Dilgo Khyentse Rinpoche 

Phenomena (objects) are the radiance of the innate absolute (Reality);

Mind's nature (subject) is the wisdom of the innate absolute (Reality).

The ultimate teacher - phenomena (objects) and mind (subject) merged in one taste (Union) -

Dwells naturally within myself. Ah ho! What a joy!

– Dilgo Khyentse Rinpoche

quoted in the book "The Tibetan Buddhism Reader"

https://quotes.justdharma.com/the-innate-beyond-subject-and-object-dilgo-khyentse-rinpoche/ 

=========================

You are not alone (you are surrounded by Reality as it is here & now, the ultimate teacher) ~ Lama Zopa Rinpoche 

"You are not alone because all the time there are numberless buddhas and bodhisattvas surrounding you, everywhere loving you, guiding you, that is what they do."

– Lama Zopa Rinpoche

from the book "How to be happy"

https://quotes.justdharma.com/you-are-not-alone/ 

=========================

Finding your teacher ~ Shunryu Suzuki 

Wherever you go you will find your teacher,

as long as you have the eyes to see and the ears to hear.

– Shunryu Suzuki

https://quotes.justdharma.com/finding-your-teacher/ 

=========================

Humor and openness ~ Pema Chödron

Learning how to be kind to ourselves is important. When we look into our own hearts and begin to discover what is confused and what is brilliant, what is bitter and what is sweet, it isn’t just ourselves that we’re discovering. We’re discovering the universe. When we discover the buddha that we are, we realize that everything and everyone is Buddha. We discover that everything is awake, and everyone is awake. Everything and everyone is precious and whole and good. When we regard thoughts and emotions with humor and openness, that’s how we perceive the universe. (Buddhaverse)

-- Pema Chödron

from the book Comfortable with Uncertainty: 108 Teachings on Cultivating Fearlessness and Compassion

https://quotes.justdharma.com/humor-and-openness-pema-chodron/ 

=========================

Absolute bodhicitta ~ Mingyur Rinpoche 

Absolute bodhicitta is the direct insight into the nature of mind. Within absolute bodhicitta, or the absolutely awakened mind, there is no distinction between subject and object, self and other; all sentient beings are spontaneously recognized as perfect manifestations of buddha nature.

-- Mingyur Rinpoche 

https://quotes.justdharma.com/absolute-bodhicitta/ 

=========================

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

Uttaratantra

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

https://quotes.justdharma.com/nothing-to-remove-nothing-to-add-maitreya/ 

=========================

The body, speech and mind of buddha ~ Longchenpa

Whatever exists is only its own nature;

and whatever ends is only its own nature:

there is no movement at all in pure mind

and that stillness is the BODY of buddha.

 

Every word that is uttered is only its own purity;

and every vibration is only its own purity:

nothing is spoken or uttered in pure mind,

which is the SPEECH of buddha.

 

Every thought and intention is entertained only as its own spaciousness,

and every intuition is realised only as its own spaciousness;

nothing at all is thought or intuited in pure mind,

the MIND of buddha past, present and future.

 

– Longchenpa

from the book "Natural Perfection: Longchenpa's Radical Dzogchen"

=========================

Beyond good and evil ~ Milarepa

Comprehending beyond good and evil

opens the way to perfect skill.

Experiencing the DISSOLUTION of duality,

you embrace the highest view.

-- Milarepa

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

https://quotes.justdharma.com/beyond-good-and-evil/ 

=========================

Samsara and Nirvana ~ Tulku Urgyen Rinpoche

Samsara is mind turned outwardly, lost in its projections.

Nirvana is mind turned inwardly, recognizing its nature.

-- Tulku Urgyen Rinpoche

=========================

Samsara is an expression of nirvana ~ Mingyur Rinpoche

Samsara is an expression of nirvana,

just as relative reality is an expression of absolute reality.

-- Mingyur Rinpoche

=========================

The union of samsara and nirvana ~ Padmasambhava

𝗪𝗵𝗲𝗻 𝘀𝗮𝗺𝘀𝗮𝗿𝗶𝗰 𝗲𝘅𝗶𝘀𝘁𝗲𝗻𝗰𝗲 𝗶𝘀 𝗳𝗿𝗲𝗲𝗱 𝗶𝗻 𝗶𝘁𝘀𝗲𝗹𝗳, there is no awakened state to accomplish apart form that. Once you realize this, samsara and nirvana are not two.

-- Padmasambhava

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Naropa, you should strive For 𝗦𝗮𝗺𝘀𝗮𝗿𝗮 𝗮𝗻𝗱 𝗡𝗶𝗿𝘃𝗮𝗻𝗮’𝘀 𝘂𝗻𝗶𝘁𝘆 (𝗨𝗻𝗶𝗼𝗻). Look into the mirror of your mind, which is delight eternal, The mysterious home of the Dakini.

-- Naropa

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“Consider the candle to be the light of wisdom that illuminates all sentient beings, with the aspiration that wherever its light falls become the mandala”

~ Dzongsar Jamyang Kyentse Rinpoche

https://www.facebook.com/lamasangyelodro/posts/1862366960581408 

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Everything you thought you needed, you don't need.

You are complete.

~ Tenzin Wangyal

https://www.facebook.com/LovingSangha/posts/10158964235369297 

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"In the meantime, consider the magical play of concepts that occur

As the natural arising of your essence, to which you need not grasp.

Thoughts arise as the display of dharmakāya’s essence."

From: Song of the Enchanting Wildwoods - Longchenpa

Via: https://www.facebook.com/michael.gregory.9212/posts/3757548517658104 

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The Three Kayas ~ 17th Karmapa

The dharmakaya is naturally arisen, the ultimate,

The sambhogakaya is all-pervading, bliss-emptiness unceasing;

Through the nirmanakaya pouring forth a rain of joy,

May auspiciousness in all its glory be present.

– 17th Karmapa

from the book "Music In The Sky: The Life, Art, And Teachings Of The 17Th Karmapa Ogyen Trinley Dorje"

https://quotes.justdharma.com/the-three-kayas/ 

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When you look at Mahamudra,

It is not an identity that can be shown,

As the mind’s suchness is itself the state of Mahamudra.

It is neither something to be corrected nor transformed,

But when anyone sees and realizes its nature

All that appears and exists is Mahamudra,

The great and all-encompassing dharmakaya.

-- Mahasiddha Naropa

Via: https://www.facebook.com/permalink.php?story_fbid=3567935696587618&id=280100425371178 

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Awareness - not a blank nothingness ~ Dudjom Rinpoche

In brief, from the beginning, awareness has never existed as a substantial entity with elaborated characteristics, its nature is primally pure, void, vast, and all-pervasive. As the radiance of voidness is unobstructed, the ocean of phenomena of samsara and nirvana appears spontaneously, like the sun and its rays; thus awareness is not a blank nothingness, totally void, for its natural expression is the great spontaneous presence of the qualifies of primordial wisdom.

- Kabjye Dudjom Rinpoche - On The Path to Enlightenment by Matthieu Ricard

Via: https://www.facebook.com/dudjomtersarpage/posts/3472130999579674 

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