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ngö nang tsen ma ma pang ö sal du lhak né
yé shé gyu mé nam röl yung drung gi ku chok
pho chen ja lü rik dang zak mé kyi shing na
ngön par jang chup lhum su da ta rang gö shok
Not renouncing the signs of material appearance, all of these dissolve into luminosity.
The primordial wisdom of the illusory diverse display is the supreme, eternal Enlightened Body.
In the uncontaminated realm of radiant Rigpa of the Great Transference Rainbow Body,
May you place me directly in the enlightened womb right now!
Not renouncing the signs of material appearance, all of these dissolve into luminosity.
From the blessings of the profound practice of Dzochen’s Trekchӧ and Thӧgal, antidotes to the impressions of the sense consciousness apprehending materiality or characteristics of outer appearances of form, sound, smell, taste, and feeling are destroyed or do not need to be renounced. All material appearances are naturally exhausted by themselves in the primordial basis of arising.
Appearances Remaining as Luminosity
This reflects the core Dzogchen path of “Non-rejection and Non-acceptance.” Instead of suppressing or abandoning external objects and internal thoughts (Appearances and Marks), one recognizes their nature as emptiness. In that moment, appearances are purified within the expanse of Clear Light (Luminosity). This symbolizes the inseparability of Appearance and Emptiness, and the non-duality of Samsara and Nirvana.
The primordial wisdom of the illusory diverse display is the supreme, eternal Enlightened Body.
From Primordial Wisdom or the radiance of the Universal Ground nature of the mind, the manifestations of appearances are without inherent existence, taking the illusory form of the yungdrung eternal Enlightened Body. Yung means birthless and Drung means unceasing supreme Enlightened Body, the natural body of the primordial nature.
The Magical Display of Primordial Wisdom
Here, the “ Eternal Body” (Yungdrung Ku) refers to the unchanging Dharmakaya. From its naturally luminous aspect, it manifests as the “ Magical Play of Wisdom.” This encompasses the Sambhogakaya (the unceasing expressive power of the natural radiance) and the Nirmanakaya (manifesting in whatever form is necessary to guide beings).
In the uncontaminated realm of radiant Rigpa of the Great Transference Rainbow Body
That kind of natural body of the primordial nature is not created by causes and conditions. It is called the rainbow body that naturally arises in and of itself, the stainless expanse of the tent of light of the five Primordial Wisdoms of Rigpa’s radiance.
The Result: Rainbow Body of Great Transference
The ultimate fruition of Dzogchen is the “ Rainbow Body of Great Transference” (Phowa Chenpo). This is when the material body dissolves into its essence as light the radiance of pure Awareness (Rigpa). This “ Stainless Realm” is not a physical place located elsewhere; it is the natural expression or radiance of one's own Rigpa.
May you place me directly in the enlightened womb right now!
You pray forcefully that you are immediately put directly in the expanse of Küntuzangpo or the primordial womb of the enlightened mind from which all existence is born.
Awakening Right Now
This points to the unique Dzogchen feature of “ Instantaneous Rigpa.” Enlightenment is not something to be waited for in the future. By relaxing completely into the unfabricated natural state of the present mind, one is birthed into the “ Womb of Awakening,” achieving Buddhahood right now.
Core Meaning
This dedication is a profound aspiration to recognize appearances as Luminosity without needing to reject them, to realize one's own Awareness as the unchanging Body of Truth, and to manifest the ultimate result—the Rainbow Body—directly in the immediacy of the present moment.
Dedicating the Merit
After a retreat we dedicate the merit. But what is this merit? Thich Nhat Hanh teaches that the word “merit” (sanskrit: punya), when rendered in Chinese is made up of two characters. The first character means “daily practice or daily work,” and the second means “virtuous conduct.” Thay explains that merit is a kind of spiritual energy that can be accumulated when we maintain a steady practice. This energy protects us and brings us joy and insight. Thay teaches that when we can maintain our mindfulness and deep presence, we are able to touch the ultimate dimension. And when we get in touch with the ultimate, we know we are already in nirvana. This is what Thich Nhat Hanh says is the merit of the practice.
In Tibetan the word for merit is “gewa.” Gewa means actions of body, speech, and mind that bring relaxation, happiness, and openness—both to yourself and to those you interact with. When I asked my teacher for more words to describe it, they said expansiveness, joy, playfulness, openheartedness, relaxed without grabbing at hope or fear. That’s gewa.
Gewa is when you feel safe, open, happy, playful. Relaxed—not in the sense of lying on the beach, but relaxed in the sense of not holding tightly. You could be dancing or laughing, fully alive, and still relaxed. Gewa is the fruit from acting in ways that bring peace, stability, compassion.
This is what we cultivate through retreat practice, and this is what we offer to ourselves and all whom we encounter. Dedicating the merit is more than just a prayer at the end of retreat, it’s a way of living that is an offering to all beings. We take the fruit of our practice, this merit or gewa and we share the fruit with all beings. In our daily life, we share this relaxation, happiness, and openness with our parents, friends, family, and coworkers. The post-retreat practice of dedicating the merit is to remember our daily practice of virtuous conduct (touching the ultimate dimension) to create gewa with our body, speech and mind, and spread it as broadly as we can. In this way, the fruit of our practice can ripple out continuously to aid in the healing and transformation of the world.
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