The Path of Hidden Meaning
HUM–awakens the self-arisen wisdom, the ultimate nature.
The Mind Sems Nyid: the ultimate nature and the essential nature of mind, of which Sems (mind) is the deluded mode. In this text, Mind with a capital M denotes the Sems Nyid. (ogyen yul) is the freedom (tsam) [from the extremes) of samsara (nub) and nirvana (chang).
It is the realization of the union (dongpo) of the primordially pure ultimate sphere (pema) and luminous, vajra intrinsic awareness (kesar) and (la). . .
It is the Great Perfection, the marvelous (yatsen). It is the attainment (nye) of the supreme siddhi (chogki ngodrub), the state of Vajradhara.
This is the wisdom of the absolute nature, renowned as (zhesu trag) the ultimate basis (jungne) of the Buddhas (pema).
This wisdom is with (kor) its numerous manifestative powers (mangpo) emanating (dro) in the ultimate sphere (kha) as attributes (khortu).
I firmly develop confidence (dag drub kyee) in the nature of the nondual primordial wisdom (khye kyi je su).
In order to (chir) purify all the attachments to appearances as the primordial wisdom (chinkyee lob), may I realize (shegsu sol) the ultimate nature.
The primordial wisdom is emptiness in its essence (Dharmakaya) (GURU), clarity in nature (Sambhogakaya) (PADMA), and all pervasive in compassion [power] (Nirmanakaya) (SIDDHI) with fivefold wisdom (HUM).
THE UTTERANCE OF THE SEED SYLLABLE
The prayer begins with the utterance of the seed syllable of the mind, HUM, which awakens the self-arisen primordial wisdom, the true nature of samsara and nirvana.
THE OBJECT OF THE PRAYER
Line 1. The country of Oddiyana is a special source of tantra. In terms of the actual path, one’s own Mind is the special source of tantra, so that is what Oddiyana means.
The Mind or the ultimate nature of the mind is the freedom from sinking in samsara and rising to nirvana, as it is neither remaining in nor partial to the two extremes–samsara and nirvana.
Line 2. Pema, the lotus, signifies the ultimate sphere (Dharmadhatu), the nature that is to be realized. It does not dwell anywhere and is pure from the beginning, just as a lotus is unstained by any impurity.
“Kesar,” the pistil, signifies the luminous, vajra intrinsic awareness (Rig Pa’i rDo rJe), which is the means of realizing the nature. The spontaneously accomplished, self-radiant intrinsic awareness, primordial wisdom, is blossoming with clarity; so it resembles the pistil of a lotus.
As the stem (Dongpo) holds the pistil and the petals of a lotus together, the self-arisen, great blissful primordial wisdom dwells as the union of the ultimate sphere (dByings) and primordial wisdom (Ye Shes), and it is the ultimate nature of the mind or the innate luminosity of the mind.
Line 3. Mind is the spontaneously born, luminous Great Perfection (Dzogpa Chenpo), the primordial wisdom of the absolute nature, the meaning of the fourth empowerment, which is marvelous. It is present spontaneously as the basis of the Mind of all the Buddhas, the attainment of the supreme siddhi, the state of Vajradhara.
Line 4. Mind is the basis of all the Buddhas of the three times, who have blossomed forth like lotuses, the ultimate nature; so it is renowned as the basis of Pema, the Buddhas. This is the recognition of Pema Jungne as the absolute Buddha.
Line 5. In that primordial wisdom there are inconceivable qualities of attainment which, if divided into their varieties, include the five types of primordial wisdom (Ye Shes lNga). (Primordial wisdom of the ultimate sphere, mirrorlike primordial wisdom, primordial wisdom of evenness, discriminating primordial wisdom, and all-accomplished primordial wisdom) So, in the uncovered space of the ultimate sphere, numerous manifestative powers of the intrinsic-awareness primordial wisdom are emanating as its attributes ceaselessly.
Line 6. To realize the nature of nondual primordial wisdom (Ye Shes) and to perfect it through contemplation with unchanging confidence, which is great wisdom (Shes Rab), is expressed as “I will follow after you, and I will practice.”
Line 7. If one has become experienced in and has ascertained this ultimate nature (gNas Lugs) by realizing the view (lTa Ba) and perfecting that realization through meditation, one will transform all the attachments to impure appearance into the pure essence (Ngo Bo is translated here as "essence" Generally, Ngo Bo, Thig Le of light, and Thig Le (semen) of physical body all could be translated as "essence," and it is therefore confusing. So in this text I am translating the Ngo Bo as "essence," Thig Le of physical body in the perfection stage as "essence," and the Thig Le of light of Thogal as "thig-le."] of primordial wisdom (Ye Shes).
Or, if one could not attain primordial wisdom, then in order to receive the blessing of the path in one’s own mind, one aspires as follows: “May I realize ["May I realize" is the significance of "Please come" in the prayer. Being a quotation from Pramanavarttika in Mipham Rinpoche's text, Shegs ("to come") has the meaning of "realization" (rTogs).] the ultimate nature (Ch’os Nyid) by dissolving subjective-objective duality into it, as waves of water into water, through the blessing powers of the instructions of the Lama and through study and reflection.
MANTRA FOR INVOKING BLESSINGS
The primordial wisdom is the emptiness essence (Ngo Bo sTong Pa), the Dharmakaya, and since it is not inferior to any conceivable characteristic, it is the supreme one, the GURU.
The primordial wisdom’s nature is luminescence (Rang bZhin gSal Ba). It is spontaneously accomplished Sambhogakaya, with a ceaseless display of power. Yet it is not separate from the ultimate sphere. So it is PADMA, the lotus, which means not stained by relative characteristics.
The inseparability of that essence and nature [The inseparability of Ngo Bo and Rang bZhin, sTong Pa and gSal Ba, Ch'os sKu and Longs sKu, Guru and Padma.] is the universal compassion, which arises in the samsaric and nirvanic display (Rol Pa), fulfilling the wishes of all the endless beings, which is SIDDHI or attainment.
HUM signifies the self-arisen primordial wisdom, the seed syllable of mind, possessor of five primordial wisdoms.
The Path of Skillful Means
HUM–awakens the self-arisen innate wisdom.
At the center (tsam) of the roma (nub) and the kyangma (chang) channels of the vajra body (ogyen yul),
At (la) the eight-petaled chakra of the heart (pema) in the “essence” (Thig Le) (kesar), in the uma, the central channel (dongpo),
Dwells (nye) the marvelous (yatsen), great blissful, stainless primordial-wisdom mind the changeless luminous essence, the attainment of supreme siddhi (chogki ngodrub).
It is renowned (zhesu trag) as the spontaneously present, absolute Padmasambhava (pema jungne).
This primordial-wisdom essence is with (kor) many (mangpo) kinds of energy (rLung) and essence (Thig Le), which are manifestating in the empty sphere (khadro) of the channels as animations (khortu).
According to the skillful nature of the vajra body (khye-kyi jesu), I will train in the primordial wisdom (dag drub kyee) through the stages of esoteric training.
In order to (chir) transform all existents into the sphere of great bliss (chinkyee lab), may I attain the great bliss of the vajra body (shegsu sol).
The supreme primordial wisdom (GURU) and the unstained and self-arisen great bliss (PADMA) bring the ultimate great primordial wisdom (SIDDHI), the holy Mind of the Buddhas (HUM).
For those who are unable to realize the absolute primordial wisdom (Don Gyi Ye Shes) through the trainings elucidated in the path of liberation, it could be achieved through the most extraordinary trainings of the path of skillful means.
THE UTTERANCE OF THE SEED SYLLABLE
The HUM syllable signifies the awakening of the self-arisen, innate primordial wisdom.
THE OBJECT OF THE PRAYER
Line 1. The country of Oddiyana signifies the vajra body, the extraordinary base of tantra.
In that vajra body, on the right side is the red roma (Skt. rasana) channel in which the sun energy (Nyi Ma’i rLung) moves about, decreasing the essence (Tib. Thig Le, Skt. bindu). On the left side is the white Kyangma (Skt. lalana) channel in which the moon energy (Zla Ba’i rLung) moves about, increasing, cleansing, cooling, and pacifying the essence.
Between these channels, at the center [where the primordial wisdom energy flows]:
Line 2. The lotus (pema) signifies the eight-petaled Dharmachakra of the heart (sNying Ka Ch’os Kyi ‘Khor Lo), The pistil (kesar) signifies the essence (or semen), the vital essence of the five elements. The stem (dongpo) signifies the uma (Skt. avadhuti) or central channel in which the primordial wisdom energy (Ye Shes Kyi rLung) flows about.
Line 3. Within that cycle of channel, energy, and essence the extraordinary vital essence (Dvangs Ma) of the vajra body–and originating simultaneously with them from the beginning, like camphor and the smell of camphor, dwells the luminous essence (‘od gSal Ba’i Thig Le), which is unstained great bliss, the self-arisen primordial wisdom.
So it is very marvelous. This luminous essence is the inseparable union of bliss and emptiness that transcends thoughts and description, and it is the spontaneous accomplishment of the supreme siddhi, Vajradhara.
Line 4. The primordial wisdom of realizing that luminous essence is renowned as the absolute, self-arisen Pema Jungne (Padmasambhava).
Line 5. That primordial-wisdom luminous essence, Padmasambhava, is with many essences and energies (rLung) as its manifesting power (rTsal) of the great essence of primordial wisdom itself. These are manifesting in the space of the empty hollows of the central channel and smaller channels as their animations. If one applies the training on skillful means, the cycle of vajra body arises as the great blissful primordial wisdom of luminous essence.
Line 6. “I will follow after you, and I will practice” signifies, first, that it is the training on understanding and accomplishing the nature of the vajra body; and second, the primordial wisdom of great bliss through the profound trainings with characteristics (mTshan bChas Kyi rNal ‘Byor) of the perfection stage (rDzogs Rim), which include practice on the heat yoga (gTum Mo), the trainings through the supports of inner or outer vajra consorts. These trainings will bring the result of admitting the karmic energies and mind into the central channel, and realizing the state of illusory body, luminous absorption, and dream yoga, because of the force of physical exercises, discipline of energies, and mental concentration on the subtle essences (Phra Mo’i Thig Le).
Line 7. Through the training of skillful means, one transforms all the existents into the attainment of the nature of the immaculate great bliss of the vajra body, and transforms them into the mandalas of the body, speech, and mind of the Buddhas.
To attain the great bliss of the vajra body, all the habitual inclinations of the changing karmic energy–the cause of samsaric appearances, due to the mind defiled by thoughts with characteristics–dissolve into the central channel of changeless primordial wisdom, and are bound to the changeless great essence, the very ultimate sphere of the basis. So, Come (attain) to the Dharmakaya, the ultimate sphere of the basis.
THE MANTRA FOR INVOKING BLESSINGS
The primordial wisdom of the path, which is achieved through the extraordinary path of training, is supreme; hence GURU (master).
All the impurities, such as the five emotional afflictions, arise as supports of immaculate great bliss and self-liberation; hence PADMA (lotus).
As the final result, the great primordial wisdom will be achieved swiftly; hence SIDDHI (attainment).
In wonderment at the arising of primordial wisdom through trainings of the path of skillful means comes the seed letter of the Minds of the Buddhas–HUM.