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Dharmatā, beyond the mind, is uncompounded.
May I determine the bounds of genuine reality.
Not realizing this, I drift about in saṃsāra’s ocean.
When I do realize it, buddhahood lies nowhere else.
Everything is this; there is nothing else besides.
May I know the hidden point of the all-ground, dharmatā.
Appearances are mind; emptiness is also the mind.
Realization is mind; delusion too is one’s own mind.
What’s arisen is mind; what’s ceased is also mind.
May I eliminate all misconceptions within the mind.
Unspoilt by deliberate, mind-fabricated meditation,
And unswayed by the winds of ordinary preoccupation,
May I learn how to settle naturally without contrivance,
And skilfully sustain the practice of mind’s ultimate point.
With waves of coarse and subtle thought naturally calmed,
And the river of mind unmoving, spontaneously stilled;
Uncontaminated by the taints of lethargy and dullness,
May the ocean of śamatha remain steadfastly inert.
When looking repeatedly at unobservable mind,
The point of non-seeing is vividly seen, just as it is.
And indecision—is it? or is it not?—is cut right through.
May I recognize my very own nature, without delusion.
Looking at objects, I see them as objectless mind;
Looking at mind, mind is absent, empty of essence;
Looking at both, duality is liberated there and then—
May I realize mind’s true nature, which is clear light.
This absence of mental engagement is Mahāmudrā.
The freedom from extremes is the great Middle Way.
Since all is here included, it is also Great Perfection.
May I acquire the confidence of knowing one and realizing all.
Great bliss without attachment continues uninterruptedly;
Clear light without conceptual identification is unobscured;
Non-conceptuality beyond the mind is spontaneously present—
May effortless experience emerge in a never-ending flow.
Attachment to positive experience is liberated of its own accord;
Negative thinking and delusion are purified within the natural expanse;
And ordinary awareness is neither shunned nor sought, neither lost nor gained—
May I realize the truth of dharmatā that is beyond conceptual elaboration.
Although beings’ true nature has always been awakened,
In their non-recognition, they wander in saṃsāra without end.
For these sentient beings whose misery knows no bounds,
May I develop a compassion that is unbearably intense.
The strength of unbearable compassion is unrestricted,
And in this love, the reality of the empty essence laid bare.
May I constantly cultivate this supreme, unerring path of unity
And may I never be apart from it, by day or by night.
With sight and heightened perception born of meditation,
May I bring beings to maturity, fully purify buddha realms,
And fulfil the aspirations to accomplish a buddha’s qualities—
Thus may I awaken, with perfecting, maturing and purifying all complete.
Through the compassion of the buddhas and their heirs in every direction,
And the power of whatever wholesome virtue there might be,
May my own and all other beings’ purest aspirations
Be fulfilled, exactly in accordance with our wishes.A Glimpse of the Crucial Points 1 The Vidyādhara's Manual of Concealed Instructions (Gabjang) 1. Concealed Instruction on the Wisdom Deity 2. Concealed Instruction on the Mantra 3. Concealed Instruction on the Palanquin Samādhi 4. Concealed Instruction on the Result
I prostrate to the ocean of vidyādharas of the sign transmission!
In the heart of Padmasambhava, subduer of all that appears and exists,
Is the king of vidyādharas, Vajradharma:
His body coral-coloured, as if anointed with oil,
Glistening and radiant, with a glowing complexion.
With one face and two hands, semi-wrathful,
Naked, with bone ornaments and topknot,
He holds vajra and bell intertwined; on his lap
The blue yoginī, holding hooked knife and skull-cup,
Her adornments matching those of her consort.
They reside in a state of intense desire,
Joined in uncontaminated great bliss.
At my heart, upon a lotus, sun and moon
The blue letter hūṃ, and around it
Revolves the mantra mālā, 2 as fine as if written by a single hair.
From it rays of light stream out, purifying the environment and all beings.
Perceiving everything purely in the natural space of Padmasambhava—
Until this is actualized, I shall not let go of the practice!
oṃ āḥ hūṃ vajra guru padma siddhi hūṃ
oṃ āḥ hūṃ vajra mahāguru sarva siddhi hūṃ
From the mantra mālā turning clockwise at his heart,
Streams out a mantra mālā, like a chain,
Which emerges from the mouth of the wisdom being.
Entering the female consort’s mouth, it descends through her body,
Revolves anti-clockwise around the vaṃ at her heart
And descends through ‘the jewel path of the secret space’.
As the mantra mālā revolves, like a firebrand,
The male and female deities experience great bliss,
Which blazes up, overwhelmingly, and causes
Rays of compassionate light to stream out in all directions.
The chief deities of the maṇḍala, along with their retinues,
Increase their experience of the wisdom of bliss and emptiness;
Hand-drum and bell rattle and ring,
From their mouths resonates the murmuring song of hūṃ.
Bodhicitta, the indivisibility of space and awareness,
The infinite purity of all experience and perception—
In the complete perfection of this one maṇḍala
Rest, without moving from the state of awareness.Prayer to Khenchen Jigme Phuntsok
Master over the treasury of fearless debate, exposition and composition,
With all the qualities of the three trainings perfectly complete,
Precious source of benefit and happiness beyond measure,
Supreme guide, glorious lama, to you I pray!Shower of Blessings A Guru Yoga of the Great Paṇḍita, Glorious Rongzom
My own body appears clearly as Vajrayoginī.
At my crown, upon a thousand-petalled lotus, and discs of sun and moon,
Is the essence of all the buddhas’ wisdom, Mañjughoṣa,
In the form of the guru who embodies all source of refuge,

Dharmatā, beyond the mind, is uncompounded.

May I determine the bounds of genuine reality.

Not realizing this, I drift about in saṃsāra’s ocean.

When I do realize it, buddhahood lies nowhere else.

Everything is this; there is nothing else besides.

May I know the hidden point of the all-ground, dharmatā.

Appearances are mind; emptiness is also the mind.

Realization is mind; delusion too is one’s own mind.

What’s arisen is mind; what’s ceased is also mind.

May I eliminate all misconceptions within the mind.

Unspoilt by deliberate, mind-fabricated meditation,

And unswayed by the winds of ordinary preoccupation,

May I learn how to settle naturally without contrivance,

And skilfully sustain the practice of mind’s ultimate point.

With waves of coarse and subtle thought naturally calmed,

And the river of mind unmoving, spontaneously stilled;

Uncontaminated by the taints of lethargy and dullness,

May the ocean of śamatha remain steadfastly inert.

When looking repeatedly at unobservable mind,

The point of non-seeing is vividly seen, just as it is.

And indecision—is it? or is it not?—is cut right through.

May I recognize my very own nature, without delusion.

Looking at objects, I see them as objectless mind;

Looking at mind, mind is absent, empty of essence;

Looking at both, duality is liberated there and then—

May I realize mind’s true nature, which is clear light.

This absence of mental engagement is Mahāmudrā.

The freedom from extremes is the great Middle Way.

Since all is here included, it is also Great Perfection.

May I acquire the confidence of knowing one and realizing all.

Great bliss without attachment continues uninterruptedly;

Clear light without conceptual identification is unobscured;

Non-conceptuality beyond the mind is spontaneously present—

May effortless experience emerge in a never-ending flow.

Attachment to positive experience is liberated of its own accord;

Negative thinking and delusion are purified within the natural expanse;

And ordinary awareness is neither shunned nor sought, neither lost nor gained—

May I realize the truth of dharmatā that is beyond conceptual elaboration.

Although beings’ true nature has always been awakened,

In their non-recognition, they wander in saṃsāra without end.

For these sentient beings whose misery knows no bounds,

May I develop a compassion that is unbearably intense.

The strength of unbearable compassion is unrestricted,

And in this love, the reality of the empty essence laid bare.

May I constantly cultivate this supreme, unerring path of unity

And may I never be apart from it, by day or by night.

With sight and heightened perception born of meditation,

May I bring beings to maturity, fully purify buddha realms,

And fulfil the aspirations to accomplish a buddha’s qualities—

Thus may I awaken, with perfecting, maturing and purifying all complete.

Through the compassion of the buddhas and their heirs in every direction,

And the power of whatever wholesome virtue there might be,

May my own and all other beings’ purest aspirations

Be fulfilled, exactly in accordance with our wishes.A Glimpse of the Crucial Points 1 The Vidyādhara's Manual of Concealed Instructions (Gabjang) 1. Concealed Instruction on the Wisdom Deity 2. Concealed Instruction on the Mantra 3. Concealed Instruction on the Palanquin Samādhi 4. Concealed Instruction on the Result

I prostrate to the ocean of vidyādharas of the sign transmission!

In the heart of Padmasambhava, subduer of all that appears and exists,

Is the king of vidyādharas, Vajradharma:

His body coral-coloured, as if anointed with oil,

Glistening and radiant, with a glowing complexion.

With one face and two hands, semi-wrathful,

Naked, with bone ornaments and topknot,

He holds vajra and bell intertwined; on his lap

The blue yoginī, holding hooked knife and skull-cup,

Her adornments matching those of her consort.

They reside in a state of intense desire,

Joined in uncontaminated great bliss.

At my heart, upon a lotus, sun and moon

The blue letter hūṃ, and around it

Revolves the mantra mālā, 2 as fine as if written by a single hair.

From it rays of light stream out, purifying the environment and all beings.

Perceiving everything purely in the natural space of Padmasambhava—

Until this is actualized, I shall not let go of the practice!

oṃ āḥ hūṃ vajra guru padma siddhi hūṃ

oṃ āḥ hūṃ vajra mahāguru sarva siddhi hūṃ

From the mantra mālā turning clockwise at his heart,

Streams out a mantra mālā, like a chain,

Which emerges from the mouth of the wisdom being.

Entering the female consort’s mouth, it descends through her body,

Revolves anti-clockwise around the vaṃ at her heart

And descends through ‘the jewel path of the secret space’.

As the mantra mālā revolves, like a firebrand,

The male and female deities experience great bliss,

Which blazes up, overwhelmingly, and causes

Rays of compassionate light to stream out in all directions.

The chief deities of the maṇḍala, along with their retinues,

Increase their experience of the wisdom of bliss and emptiness;

Hand-drum and bell rattle and ring,

From their mouths resonates the murmuring song of hūṃ.

Bodhicitta, the indivisibility of space and awareness,

The infinite purity of all experience and perception—

In the complete perfection of this one maṇḍala

Rest, without moving from the state of awareness.Prayer to Khenchen Jigme Phuntsok

Master over the treasury of fearless debate, exposition and composition,

With all the qualities of the three trainings perfectly complete,

Precious source of benefit and happiness beyond measure,

Supreme guide, glorious lama, to you I pray!Shower of Blessings A Guru Yoga of the Great Paṇḍita, Glorious Rongzom

My own body appears clearly as Vajrayoginī.

At my crown, upon a thousand-petalled lotus, and discs of sun and moon,

Is the essence of all the buddhas’ wisdom, Mañjughoṣa,

In the form of the guru who embodies all source of refuge,