The Key to Bodhichitta

Before the Beginning

Back in the beginning, before the beginning began. Before movement — which is heat and energy and light, and space. Before any of this. There simply was. There still is.

That which is not within the space-time continuum. It does not depend on the dichotomy of movement and stillness, self and other, subject and object, or any other division. We call that Kuntuzangpo and Kuntuzangmo, because among humans the differentiation into male and female is so habitual. So we use both terms. But it is prior to that differentiation.

Before samsara and nirvana were experienced as different. Before self and other, subject and object, movement and stillness. This is before duality.

But you cannot say there was “nothing.” Before duality is is-ness itself — pure being. And by its very nature, that is-ness exists as pure potential, without yet becoming actual. This is nameless samsara and nirvana: pure potential in the original ground of being.

This is awareness without an object. When you are taught to rest in open awareness, this is what the teacher is pointing to: aware, awake, but not grasping at anything to be aware of. Not even tawa (view). Not even dharmakaya nature of mind. Before those concepts arose — just pure awareness.

Yet by the nature of awareness — by its capacity to know — display occurs. Not for a reason. Not for any purpose. Just as a prism does not intend to create rainbows when sunlight passes through it. It does not care whether light shines on it or whether it sits in a bag. It is simply its nature to refract clear light into many colors.

In the same way, the prism of aliveness — the potential for movement, for being — refracts the clear light of intrinsic primordial awareness into the five colors of the rainbow. Not because it wants to. It is simply its nature.

So the beginning begins as the clear light of intrinsic open awareness shines upon the vitality of life force — analogously, like light entering a prism. It appears to shatter into five colored lights. Yet it is still the same clear light. The sunbeam has not changed when it is seen as many colors. It remains the same sunbeam.

In this way, two things seem to happen — though they are not truly two. They only appear as two from the perspective of duality. Just as in Mahamudra practice there appears to be movement and stillness: that which moves and that which does not.

As the movement dances, intrinsic open awareness — inseparable from its inherent vitality — perceives the rainbow of its own display. And like a nursing child reaching toward the colored light reflected from a ring onto a curtain, there is a reaching out.

We all know that reaching. That first reaching toward the rainbow light. That was us — all of us. Both the one who reaches and the one who recognizes.

In that moment, confusion arises: the light is thought to be “out there.” Reaching creates movement. Movement proliferates. And proliferation becomes all of this — and everything that follows.

And there is also Kuntuzangpo recognizing intrinsically that it is his or her own light. Nothing to reach for. Therefore no proliferation.

And since there is no separation between Kuntuzangpo/Kuntuzangmo, and the sentient beings who believed the light was outside — we, they, all of us — are the same.

Just as the dance of stillness reveals that movement and stillness are not separate, but inherently one, so too sentient beings and primordial awareness are inherently one. So too samsara and nirvana are not two.

This is the key to bodhicitta.

Bodhi — thus gone, gone beyond, beyond the beginning and the end, beyond the space-time continuum. Citta — consciousness, awareness, this original intrinsic awareness which is all of us, experiencing samsara and nirvana without the need to divide them into duality.

When you remember who you are, the only thing left to say is: welcome home.

For you are both. And both are the same.

So welcome home, all of you.

The practices presented here are methods of reminding you who you truly are. By practicing them consistently, you may glimpse what real bodhicitta is — the essential key to remembering before it all began.

The root. Home.

You never left.

Avalokiteshvara Practice

The first practice is Avalokiteshvara. You will see how this reveals the essence of your true home directly.

For this practice, sit in your meditation posture – align your channels. You may choose to keep your eyes open or closed. I generally recommend open eyes. If you want to intensify the experience at first, you may close them.

First, remember love.

Those of you who have borne or raised children, remember that sweet period when they had just begun sleeping through the night, but were not yet crawling into everything. It only lasted a short time, but it was so sweet. Remember nursing the baby. The way the child reached up, touched you, and looked at you with complete love and unquestioning trust.

If you have not raised children, perhaps you have loved a kitten, a dog, even a horse that trusted you and loved you and you loved in that way. Not when they were difficult or independent such as teenagers, but in that simple, innocent time.

If none of that applies, then remember being the child yourself. Remember sitting in your mother’s lap back when she was perfect, before you discovered she was a complicated human being. When she was simply warmth, milk, safety, comfort. Remember how you loved her then.

Do not bring up romantic love. Romantic love is single-pointed, anxious, full of hope and fear. Not that. This is simpler. Softer. Primal.

Find that feeling.

Feel it just below the xiphoid process, at the base of the sternum. Inside there is a clenched closed lotus bud. It has good reason to be clenched. Life has kicked you there. Junior high school alone was probably enough. It hurt. So it closed.

Now we will water that clenched lotus bud with the memory of that simple love. Let the feeling water it. Let it soften. Let it relax and bloom naturally.

It opens into a thousand translucent white petals, clear and luminous.

As it blooms, the petals elongate and extend outward as rays of light, reaching to the heart chakras of one thousand beings all around you. People. Animals. Insects. Germs. Friends. Enemies. The frightened and the frightening alike.

Flowing through those rays of clear light is the feeling of loving and being loved. The same feeling you knew with your baby, your kitten, your mother. As the rays touch each being, their own clenched lotus bud begins to soften. They were kicked too. They closed for the same reasons, just like you.

Let them feel, even for a moment, the safety of being held. The safety of being in a mother’s lap. The safety you could give your baby before it grew restless and ran toward danger. Let them rest there.

Their lotus buds open into a thousand petals. Light radiates from them to a thousand more beings. And so it continues — across space, beyond this world, to other planets; across time, to the past and future. There is no limit to how far these petals extend.

Meanwhile, in the lotus at your heart, a mantra turns clockwise: Om Mani Padme Hum.

Each syllable is one of the five colors of the rainbow. As the mantra revolves, it generates rainbow light. Within the lotus that rainbow resolves back into clear light as it radiates outward.

At the center is the syllable HRIH, red and white together, not pink but both colors simultaneously.

As the mantra turns, it generates the sensation we call love for a baby. But passing through the mantra, that love ceases to be pointed at one object — “my baby” — and instead opens outward to all babies, all beings who were once babies, everywhere.

Reciting the Mantra

It is suggested that you continue to say this mantra with a mala if you want, moving one bead for each time you say the mantra. It is said that that will hold this energy. When you need it, you could reach for your mala and be reminded of this essence. If you are a sound person feeling the vibration of the sound in your body. You can use your hand on your chest and feel the vibration of the sound.

You can hear the sound. Is it inside or outside? Impossible to tell. And as we say the mantra, the six petals of light start to spin clockwise. You can say it at any rate that’s comfortable in this moment.

Opening of the Heart

This is the opening of the heart chakra.

As it opens, it shines forth, and in shining forth it invites the opening of all other heart chakras. The rays extend outward — and they also return. The light is passed back and forth until it becomes a vast web of clear luminosity.

There are so many rays of light moving between every bacterium, every whale, every bird in the sky, every human being, that it begins to feel almost like solid light. A field of radiance.

Like in the beginning before the beginning — when the dharmakaya luminosity of awareness simply was, without effort, without activity, without intention. The same.

And all of us are included in this. Those who recognize their own face in the mirror of awareness, and those who do not. Recognition and nonrecognition occur simultaneously, without contradicting each other.

Both are true. Both are happening. Feel that. True for all of us.

Gewa

This is the feeling of gewa — a deep sense of well-being. It is the opposite of stress. It is utter relaxation. Like the moment a nursing mother feels her milk let down naturally — that soft release, that deep settling. It is the peace of mind everyone is searching for. 

It is love. It is safety. It is being seen. It is the body unclenching. The heart no longer bracing. The nervous system resting because, for this moment, nothing is wrong. And it is very real.

Disturbing Emotions

You may feel anger alongside this practice. You may feel physical sensations. You are intentionally running chi through a chakra that has been clenched, cramped, defended. As the tightness releases, there will be sensations.

Because this is the heart chakra, those sensations often register as emotions. Sadness is common. Anger is also common, which surprises some people. Fear is less common here, but it can arise.

If sensations arise, don’t make a big story about them. They are part of the opening. Let them move.

The bliss state of bodhicitta when noticed will be found to have always been there. Whereas the bliss state that gets one stuck in the god realm will occur as a result of some practice and remain until it wears off. If you manage to pop the god realm bliss state using the seed syllable Phet! while looking right at it. In that moment, you will catch a glimpse of the real Bodhichitta hiding behind it.

Daily Life Practice

In your daily activities, keep the visualization going as best you can. Let it run almost like a tune that gets stuck in your head — not that you literally have a “back of the mind,” but in that way. Let the mantra continue gently in the background, and stay vaguely aware of the visualization, even if you lose the details while doing other things.

You can also wear your mala somewhere under your clothes if you want. Have it on you touching your skin during you daily life practice as a reminder.

Night Time Practice

At night, choose a sleeping position that works for you. The texts often recommend the lion posture, lying on your right side. Some people find that they are “opposite wired.” Some say this depends on gender, others say handedness. Some lineages say it is the same for everyone. Explore gently and discover what supports you best. It likely has more to do with energetic patterning than gender.

If you would like a little extra support for this practice, you can create a small shelf above the head of your bed. On that shelf you could place a stupa, a sacred text, and an image meaningful to you — perhaps your yidam, your root teacher, or a statue.

You may light a butter lamp, or place a small electric votive inside a butter-lamp holder so that it gives off a soft glow. If you use a real candle, make sure it is completely safe. The point is not decoration but creating an energetic focal point — a small altar space. This is not required. It is simply an additional support if you find the practice challenging.

Before lying down, spend a few minutes resting in the natural state. Just as in daytime practice, relax the gaze into soft, unfocused openness. Some people prefer lying on their back slightly propped up. Others prefer a posture similar to resting in a lounge chair. Find what allows alert relaxation.

After brushing your teeth, taking evening medications or vitamins, turning things off, tending to the pets or children — once the day is complete — sit for five to ten minutes with channels aligned. Eyes relaxed into non-focus. Neither pursuing thoughts nor rejecting them.

When you lie down, let the breath settle into its natural rhythm. The mouth is slightly open. Breath flows partly through the nose, partly through the mouth. The abdomen expands gently. The in-breath is slightly faster than the out-breath, and there is a small pause at the end of the exhale. This pattern may arise automatically.

What you do not want is for your eyes to slip into REM-like tracking as you fall asleep, following mental imagery. In lucid dream practice you follow imagery. In this practice, you do not follow the images. This is not lucid dreaming practice. Notice that distinction.

The White A

Within your heart chakra — the vital point of mind — at the center of the lotus, is a white syllable A, about the size of your thumbnail.

It emits light.

This light radiates outward across all appearances — samsara and nirvana, existence and nonexistence, movement and stillness.

The light spreads through all phenomena and melts them into itself until they become nothing but clear light. All appearances dissolve into luminosity and reabsorb back into the white A in the heart.

Then again, the light radiates outward, carrying all phenomena within it playing all phenomena back in their places. The universe unfolds. 

Then it radiates outward again, carrying within it all phenomena that had dissolved. Placing all phenomena back in their places. The universe unfolds. The universe appears. Then it dissolves again.

Then it dissolves back into the white A in the heart. You are breathing out the universe and breathing it in. Breathing out the universe and breathing it in. Do this as you fall asleep.

As for the symbolism, he A is the symbol of language, the symbol of sambogakaya of potential of lucidity – the ability to think. We think in language. The ability to conceptualize is also symbolized by A. So the conceptions go out and create the universe and then they come back into what they never left – the A and the A is always here. The mind naturally pulses and cleans itself out of assumptions of existence.

The Inner Mandala

Remember the mandala offering practice. Mount Meru is your spinal column. The four continents are your four limbs — your own local world system. The sun and moon are your two eyes. The jeweled ground is your flesh. When you offer the short mandala, you are offering the inner mandala — your own body as cosmos.

You may wish to recite or remember the mandala prayer before bed:

“All possible dharmas, the entire sentient and insentient contents of samsara, and all the precious offering things of the boundless Deva realms are merely the “play of form” within the unborn Dharmadhatu. In the purity and oneness of subject, object and action is this offering made.”

As you breathe out, you emanate the universe. As you breathe in, you reabsorb it.

Return again to the beginning before the beginning: pure potential, alive, awake, aware, yet without time or space. Without time or space, there can be no occurrence. Therefore there is nothing to be aware of — only simple, open awareness.

Because of the prism-like nature of the vitality pervading all phenomena, that clear light nature of intrinsic awareness arises as five colored lights. In that arising — of sensation, perception, occurrence — Kuntuzangpo and Kuntuzangmo, along with all sentient beings, both recognized the mirror of their own face and knew it for what it was and did not recognize it and so reached out to touch, grab, and grasp causing moving until all movement proliferated through time until we have all of this.

Recognition and nonrecognition arose together. Nonrecognition reached outward, grasped, moved. Movement generated more movement. Proliferation unfolded through time until we arrive at this complexity — ever faster, ever denser, more detailed. There are no longer blank spaces on the map. No dragons at the edge of the world. Everything is mapped, analyzed, satellite-scanned.

And yet — nothing ever happened. It never truly began. There was no mistake, no sin, no error of perception in a moral sense. What we call the “original oops” was not wrongdoing. No one did anything evil.

This sleep practice brings an understanding beyond words of that original display — the spontaneous play of awareness — without blame, without fault.

Tonglen Rushen

The instructions for this practice are simple. They are different from the practice of tonglen found in the Bodhisattva Path. This is a dzogchen rushen level tonglen practice.

Go outside and find an animal that is experiencing some form of distress. This is not difficult. Most wild animals are either hungry or afraid of becoming someone else’s food. You might find a bug caught in a spiderweb. Or even a spider waiting in an empty web. Go outside. Find something real.

When you find the animal, stand in a relaxed stance. Do not lock your knees. Let your channels be aligned, your posture steady but comfortable.

Now imagine the suffering of the animal. Exchange yourself with it. Feel as though you are in two places at once. You remain in your own body, standing there — but you are also inside the body of the animal. Feel what it feels. See what it sees. Sense its fear, its hunger, its confusion.

This is called exchanging self and other.

It may feel like double vision. You are inside the animal, yet aware enough of your own body not to fall over.

Now, from the perspective of your ordinary body, perceive that suffering — the suffering you are feeling as the animal — as black smoke, like the exhaust of a bus.

Inhale it through your nose.

As you inhale the black smoke, you draw the suffering back with you fully into your own body. Let it come to the place where you maintain separation — the holding bubble that keeps you separate from the universe. Call it your ego bubble. Call it your sense of self. Imagine it however you like — as an aura, a membrane, a sphere.

The black smoke strikes that bubble.

The bubble pops.

The smoke and the bubble annihilate one another, like matter and antimatter meeting. They destroy each other completely.

What remains is only pure, clear, transparent light. No you. No animal. No suffering. No boundary. Just luminous presence filling everything.

Do not imagine yourself sending light out.

You are not sending anything.

The light simply is.

Rest there for a few moments.

Then gently return to your ordinary sense of self. Walk on. Find another animal. Repeat.

That is the entire practice.

There is no suffering left. No ego left. Only the natural light of awareness.

Taking Refuge

Sanjay, cho dang gedung la kyapsutsiwo

Lama, Yidam, Khandro la kyapsutsiwo

Tsa, Lung, Tigle la kyapsutsiwo

Chuku, Lonku, Truku la kyapsutsiwo

Rang sem tong-sel ngowo la kyapsutsiwo

I take refuge in the Buddha, Dharma, Sangha

I take refuge in the teacher, the archetype, the Dakinis

I take Refuge in the channels, the Qi, the life force drops

I take refuge in the Dharmakaya, Sambhogakaya, Nirmanakaya

In the true nature of my own mind emptiness-clarity, I take refuge

When you take refuge in this way – what we call the outer refuge – you do so within the assumption of duality, which is how most of us experience life. There appears to be a self and everything that is not-self. That division is called duality.

Sanjay is the Tibetan word for Buddha. Here it refers to Kunzangpo/Kunzangmo, the part of your own essence of the totality that never became confused by the rainbow colored light. When the clear light nature — the aliveness of the Dharmakaya — struck the crystal of vitality and appeared as rainbow-colored light, there was a part of you that was not confused by this display. It recognized its own face dancing before it and therefore felt no need to grasp at it or push it away.

Dharma is the pattern of that rainbow — the pattern of manifestation itself. It is sometimes translated as “law,” but this means natural law, not man-made rules. It refers to principles such as impermanence, inertia, and even the laws described by physics, including quantum physics. These are not created by humans, nor can they be broken by humans. Dharma is how it all works. Karma describes it from inside – from within the web of cause and effect. Dharma is the whole system – inside and outside – beyond the idea of inside and outside.

Sangha is all of us, both singular and plural, who misperceive those rainbow lights as something separate from ourselves. When our own clear light nature struck the prism of our heart – our vitality – and appears as rainbow light, we mistook it as external. We reach out to grasp it, or later to push it away. That grasping and rejecting proliferates into more and more beings, populating the universe.

We are the descendants of that confusion as sentient beings – yet we are also Kunzangpo. When you take refuge in Buddha, Dharma, and Sangha, you take refuge in the entire field: that which was never confused and therefore did not move, and that which experienced confusion and felt compelled to move. They are not two.

To take refuge in non-duality is to take refuge in the totality of what is and what is not.

The Teacher/Lama is the door prop, the one who stands holding the door open to your own recognition of the clear light nature of the Dharmakaya pervading all phenomena – to your own aliveness as the stillness that dances. A teacher’s role is simply to say, “Look! It’s you.” And then you recognize it.

The Yidam. This is tantra. What are sometimes called tutelary deities are not external gods; they are archetypal patterns. Chenrezig, Vajrayogini, Hayagriva, and others are symbolic personifications of the forces and patterns of life force – the Dharma in symbolic form. They are expressed in what is called “twilight speech.” Their gestures mean something. The objects they hold symbolize aspects of practice.

For example, Vajrayogini holds a katvanga (a ritual staff) in the crook of her arm, symbolizing the union of yin and yang. She drinks from a kapala (a skull cup), symbolizing equanimity—the non-differentiation between liking and disliking, wanting and rejecting. She holds a curved knife that cuts through illusion, stripping away embellishment so essence can be seen clearly.

Similarly, Dorje Phurba (Vajrakilaya) holds a triangular blade symbolizing the inner fire of transformation. It strikes to the heart – not someone else’s heart, but your own –cutting through your crap. These yidam practices are symbolic expressions of Dharma. 

The Dakinis and dakas are not about gender; they represent sky-walkers. Those who move through phenomena with simultaneous wisdom and confusion. They symbolize confusion arising as wisdom. They know their true clear light nature, and yet walk through the dance of phenomena.

The Dharmakaya nature of mind is infinite openness of Kuntuzangpo before beginning, after the end, and between every moment.

The Sambhogakaya nature of mind is the symbolic display of patterns—the rainbow potential within the crystal. The crystal is the symbol of Sambogakaya nature of mind, the symbol of the vitality which is also known as bodhicitta – the aliveness.

The Nirmanakaya is manifestation – appearance itself. We are all tulkus, manifestations of Kunzangpo and Kunzangmo appearing as phenomena.

Your tsa (energy channels) are not limited to your physical body. Habitually, because you focus on the small details of your personal life, you imagine them wrapped around you like a luminous egg, like strands of fiber optics encircling you. But they are not confined there. You can stretch them. Let them expand to infinity.

Within the tsa runs the lung or qi, life force. Breath is a sign of life; everything breathes in its own way. Trees respire. Fish move water across their gills. Life is movement. The essence of movement, Sambboakaya. The potential of movement which is life force which is itself Bodhichitta Buddha consciousness. The consciousness part of that. Buddha thus gone infinite open awareness. Citta consciousness the ability to come to consciousness of this – the rainbow projecting prism symbolically. Lung is movement, that which keeps us above absolute zero. At absolute zero, where nothing moves, there are no things—only the absence of motion. Movement itself is life.

Tigle is the life force essence of phenomena. All phenomena are the rainbow light dancing in front of you. In certain meditative experiences, you may perceive the rainbows around everything as an experience. Do not grab it. It is just the rainbow light dancing, creativity, life force, essence, and all phenomena.

This is refuge. Not big daddy who keeps you safe, but the realization that what you truly are cannot be lost. The real safety is that which cannot be harmed.

You are the dancer – not the small personality that comes and goes, but the vast awareness in which it appears. Do not take refuge in your personality; it changes and fades. Something deeper remains.

Refuge, properly understood, is part of this bodhicitta. In the true nature of my own mind emptiness-clarity, I take refuge. 

We have pointed at it in many different ways, but all it is is your own mind. It is where the thoughts are happening. Not just here in the head. You have to include the heart too. The intellect is part of it. Intellectual thoughts occur in mind, but so do feelings, nonverbal thoughts, images, imaginary sounds, and music. It is all mind.

I take refuge in my own mind’s emptiness and clarity, the clear light nature of mind, the dharmakaya nature of mind. But it is not some big, dead nothing. It is alive, luminous, and lucid. We speak of luminosity as a symbol of lucidity. Lucidity means the capacity to know, to think, even to speak. In this sense, all life has some capacity to think. Some beings think very simple thoughts. Others think very complex thoughts. But they are all made of the same basic nature, and none of them are more real than any other. Never trust a thought.

The Majestic King of Tantras that Reveal the Virtues of a Mound of Jewels

I bow to the Blessed One,

The glorious All Good One,

Who uses the knowledge of the true equality

To be the lord of all things.

I presented these words at one time:

A variety of totally pure visions

And a mine of every good thing,

We shine at our own basis,

Which is the precious gem of non-duality,

So this is measureless.

It has no estimate.

It has no limits.

It is not to be visualized,

And there is nothing like it.

You cannot imagine it in its entirety. 

For it’s bigger than your idea of entirety. 

You cannot imagine it in its entirety. 

For it is too tiny to be fathomed.

We arise by ourselves

Into the playfulness of the five unchanging wisdoms.

Then our general vehicle and our own view will not be the same.

They will not be different.

They will not be equal.

They will not be unequal.

They will not be separate.

They will not abide as one.

This base has no measure.

It has been present from the beginning

As a mine for all the Dharmas.

These words have arisen of themselves

In the way of being self-satisfying.

E Ma Ho!

A magnificent wonder!

A pattern of miracles!

From this fine home that had no builder

A body of form that does not experience being born

Uses it own transmission for what is not to be obtained,

But once we have achieved

A body of majestic non-practice,

The stories of the Dharma that we have never heard

Are being announced in the way of being unannounced.

Without separating from

A state in which we do not convene.

It is a place in which we sit

In our own place,

And we do not go anywhere.

I am the primordial invisible and nonexistent teacher.

My entourage is the majestic knowledge of the indivisible.

We are one,

And so we are multiple. 

We are not different,

And so we are not the same. 

Beyond duality.

Once Manjusri said to me, 

“What is tall is short,

What is big is small,

What is cold is warm.”

And so he went on for quite some time

Pointing at the juxtaposition of opposites

In non-duality.

All these kings of words 

Are beyond discussion.

For we had nothing to talk about

From the beginning.

As for our eyes,

There is nothing that makes them see,

So there is no not seeing them.

Once we see an object

Then from our hearts,

Which have no body and are beyond our thoughts,

We are drawn by the object.

By songs that are truly not made up.

There is no speaking them.

They are invisible,

And are beyond our tongues.

They are uncomplicated.

They are scattered about

In a way that is not organized.

From the point of view of self-emotiness,

That has no beginning,

We do not go or come.

We appear from out of our breath,

Which is not obstructed,

And is insubstantial.

Even among those who remain,

There is no support for discussion and explanation.

We arise within the way

In which we hear what was not spoken.

It is an account of the difference between the three times

And timelessness

That we have no boundaries or borders.

We use a string of notches

To measure the times,

Which are the beginning and the interim,

For there is no end.

The accounts that would measure time

Are primordially exhausted,

And from the great equanimity

We have visions that are indefinite.

We have no position on these echoes of ourselves.

Dedication & Tsok

Sharing the Merit

These virtues created here

All of us together

As those before me have done (and those after me will do)

May they be dedicated to all life.

The Cuckoo’s Sweet Tune: A Prayerful Feast Song

by the Third Katok Getse, Gyurme Tenpa Namgyal

A ho! In the all-pervading pure realm of dharmatā, flawless and inconceivable,

Is total, effortless perfection, the dharmakāya guru, the unity of awareness and emptiness.

How wonderful this spacious expanse of fundamental freedom and equalness arising on their own.

I beg for the special qualities of the unexcelled view of Ati.

In the pure realm of the flawless, spacious sky—luminous, empty, and never-ending—

Is the saṃbhogakāya guru—the lamps of naturally manifesting awareness.

How wonderful this dazzling, unbounded bindu arising on its own.

I beg for perfect accomplishment of the four visions of spontaneous presence.

In the pure realm of the phenomenal world where everything arises as ornamentation,

Is the nirmāṇakāya guru—awareness’ unceasing energy that tames beings.

How wonderful is awareness’ natural manifestation as the deity, who is purity and equalness.

I beg for the practice of the grand openness of saṃsāra and nirvāṇa.

In the pure realm of primordial purity, fundamentally free and unlocalized,

Is the appearance of the ground, the guru of the profound path of vajra essence.

How wonderful this exalted experience of unembellished vajrajñāna.

I beg the blessing to ascend to my innate throne.

In the infinite, pervasive, effortlessly perfect pure realm of the primordial condition,

Is the guru of remembering to look at my own face, my own true nature.

How wonderful this awareness, this direct immersion in my very character that needs no cultivation.

I beg to accomplish the uncontrived falling away of reality.

In the pure realm of the utterly free Heruka in command of the five maṇḍalas,

Are my vajra brothers and sisters here in this great gathering.

How wonderful this feast of the maṇḍala of gathered enjoyments.

I beg that we never lose touch with each other, attaining enlightenment hand in hand.