by Nagarjuna & Gyalwa Götsangpa

Everything in it is merely inseparable appearance and emptiness (= the Union of The Two truths).

Shenpen Ösel Main Index

Verses from

The Clear Light of the Buddha's Teachings Which Benefits All Beings

Original site:

Issue 4 - Volume 2, Number 2 - June 1998

Note: To read the PDF files or the full commentaries go to the original site.
Last Update : October 25 2000

Other files: Commentary of the Madhyamika verses, Analysis of the verses


I. Selected Verses From Nagarjuna’s Sixty Stanzas of Reasonings

I prostrate to the Mighty One
Who has taught about dependent arising,
The principle by which
Arising and disintegration are abandoned. (Homage)

Those whose intelligence has gone beyond existence and nonexistence
And who do not abide [in any extremes]
Have realized the meaning of dependent arising,
The profound and unobservable [truth of emptiness]. (1)

Those who see with their intelligence
That existence is like a mirage and an illusion
Are not corrupted by believing in
The extremes of earlier and later. (17)

By understanding arising, disintegration is understood.
By understanding disintegration, impermanence is understood.
By understanding impermanence
The truth of the genuine dharma is realized. (22)

Without a stable focus or location,
Not remaining and without root,
Arisen totally as a result of ignorance,
Without beginning, middle, or end . . . (26)

Without core, like a banana tree.
Like an unreal city in the sky,
The suffering world—the lands of confusion—
Manifests in this way—like an illusion. (27)

To those students in search of suchness
At first teachers should say, “Everything exists.”
Then after they realize the meaning of this and abandon desire,
They will gain perfect transcendence. (30)

Those who realize that all entities are dependently arisen,
And just like a moon that appears in a pool of water,
Are neither true nor false,
Are not carried away by philosophical dogmas. (45)

Children are tricked by reflections
Because they take them to be real.
In the very same way, because of their ignorance,
Beings are imprisoned in the cages of their [conceptual] objects. (53)

The great ones, who with the eyes of primordial awareness
See that entities are just like reflections,
Do not get caught in the mire
Of so-called “objects.” (54)

The immature are attached to form.
The moderate are free from attachment to [the sense objects],
And those endowed with supreme intelligence
Know the true nature of form and [by so knowing] are liberated. (55)

The awful ocean of existence
Is filled with the tormenting snakes of the afflictions.
But those whose minds are not moved even by thoughts of voidness
Have safely crossed over [its dangers]. (59)

By the power of the virtue performed here
May all beings perfect the accumulations of merit and wisdom,
And from this merit and wisdom,
May they attain the twin dimensions of genuine [enlightenment]. (60)

Under the guidance of Khenpo Tsultrim Gyamtso Rinpoche, adapted by Ari Goldfield from a translation in Nagarjuna: Studies in the Writings and Philosophy of Nagarjuna, Christian Lindtner, Motilal Banarsidass Publishers, New Delhi, 1990, pp. 100-120. May 17, 1997.

Gyalwa Götsangpa’s Eight Flashing Lances

Namo Ratna Guru!

Oh paragon of beings,
You are the dharmakaya, treasure isle,
The treasure too, sambhogakaya’s myriad forms,
As nirmanakaya you fulfill the needs of wanderers,
Oh precious Lord, I bow respectfully to you.

A decisive understanding of true reality,
Without preference for either samsara or nirvana,
Conviction reached, the mind wavers no more,
These are three that render view (1) unhindered,
Like a lance that flashes free in the open sky.

Cutting through the root, it holds its own ground,
The six consciousnesses are unspoiled by alteration,
Free of the effort of trying to remember what to do,
These are three that make meditation (2) fully free,
Like a lance flashing free in the open sky.

Experiences are natural and unhindered,
Fear, depression, and anxiety are nowhere to be found,
Victory is gained over belief in duality,
These are three that render conduct (3) fully free,
Like a lance that flashes free in the open sky.

Enlightenment’s five dimensions have been there all along—
They directly manifest through experience.
Desire for buddhahood is exhausted,
These are three that make fruition (4) fully free,
Like a lance flashing free in the open sky.

Transgressions and downfalls have been pure from the beginning,
Experience is clarity and emptiness without stain,
Self-importance has been dispensed with,
These are three that make sacred commitments (5) fully free,
Like a lance that flashes free in the open sky.

Wanting for oneself is exhausted,
Love without strife flows in waves,
Undaunted, tireless, unselfish too,
These are three that make compassion (6) fully free,
Like a lance flashing free in the open sky.

The muddiness of clinging is clarified,
Causes and conditions shine clearly like reflections,
The subtle art of what and what not to do is mastered,
These are three that make interdependence (7) fully free,
Like a lance that flashes free in the open sky.

Prayers of aspiration set long ago now awaken,
Whatever is done is of benefit to others,
Performance is effortless and natural,
These three make activity (8) unhindered,
Like a lance flashing free in the open sky.

In this well-known place called White Garuda
This small melody tells of eight lances flashing freely (1-8).
Borne on the waves of the excellent guru’s blessings,
It appeared in the mind and now has been put to song.

Under the guidance of Khenpo Tsultrim Gyamtso Rinpoche, translated in two separate version by Tony Duff and Jim Scott. These were combined and edited by Ari Goldfield, June 17, 1997.

II. Selected Verses From Nagarjuna’s Seventy Stanzas on Emptiness

Entities do not exist
In their causes, in their conditions,
In aggregations of many things, or in individual things.
Therefore, all entities are empty. (3)

Because it already exists, that which exists does not arise.
Because it does not exist, that which does not exist does not arise.
Because they contradict each other, existence and nonexistence do not
[arise] together
Since there is no arising, there is no remaining or cessation either. (4)

Without one there are not many, and
Without many there is not one.
Therefore, dependently arisen entities [like these]
Have no characteristics. (7)

[In the true nature] there is neither permanence nor impermanence,
Neither self nor nonself, neither clean nor unclean
And neither happiness nor suffering.
Therefore, the [four] mistaken views do not exist. (9)

Without a father there is no son, and without a son there is no father. (i.e. like cause & effect)
These two do not exist without depending on each other.
Neither do they exist simultaneously.
The twelve links are exactly the same. (13)

Composite and uncomposite [phenomena]
Are not many, are not one,
Are not existent, are not nonexistent, [and] are not both existent and nonexistent.
These words apply to all phenomena [without exception]. (32)

[Defiled] actions have afflictions as their cause,
And the afflictions themselves arise due to [defiled] actions.
The body [also] has [defiled] actions as its cause,
So all three are empty of essence. (37)

All formations are like unreal cities in the sky,
Illusions, mirages, falling hairs,
Foam, bubbles, phantoms,
Dreams and wheels of fire—
They have absolutely no core or substance to them. (66)

The unequaled Thus Gone One
Explicitly taught that
Since all entities are empty of any inherent nature,
All phenomena are dependently arisen. (68)

When one understands that “this arose from those conditions,”
The net of wrong views is lifted.
One abandons desire, ignorance and aversion,
And attains the undefiled state of nirvana. (73)

Under the guidance of Khenpo Tsultrim Gyamtso Rinpoche, adapted by Ari Goldfield from a translation in Nagarjuna: Studies in the Writings and Philosophy of Nagarjuna, Christian Lindtner, Motilal Banarsidass Publishers, New Delhi, 1990, pp. 31-69. May 17, 1997.

Gyalwa Götsangpa’s Melody of the Eight Types of Nonduality

Namo Guru!

The precious Lord embodies enlightenment’s five dimensions.
I prostrate to and praise this Precious One
Who dispels the darkness of wanderers’ suffering
With nondual, great, everlasting bliss.

Wonderful visions of yidam deities and
Fearsome apparitions of obstructing demons are
Not separable within the pure expanse—
So! How joyful! How happy! Sudden Victory!

Obtaining high rebirth or liberation and
Falling into the three unhappy destinations are
Not separable within the pure expanse—
So! How joyful! How happy! Sudden Victory!

The mind busy with perceived and perceiver and
The peaceful state of nonconceptuality are
Not separable within the pure expanse—
So! How joyful! How happy! Sudden Victory!

Complete happiness and comfort and
Overwhelming pain and suffering are
Not separable within the pure expanse—
So! How joyful! How happy! Sudden Victory!

Being well-respected and worshipfully served and
Being derisively laughed at and beaten are
Not separable within the pure expanse—
So! How joyful! How happy! Sudden Victory!

Wandering alone in mountain retreats and
Traveling the countries of the world are
Not separable within the pure expanse—
So! How joyful! How happy! Sudden Victory!

Having the finest food and drink and
Living in hunger without nourishment are
Not separable within the pure expanse—
So! How joyful! How happy! Sudden Victory!

Not crashing the ground with your skull and
Taking birth again and again are
Not separable within the pure expanse—
So! How joyful! How happy! Sudden Victory!

This is the melody of the eight types of nonduality;
I have but a mere understanding of what true union is;
Not falling into confusion is very important.

Under the guidance of Khenpo Tsultrim Gyamptso Rinpoche, translated by Tony Duff in January 1996, and edited by Ari Goldfield, June 18, 1997.

III. Selected Verses From Nagarjuna’s The Refutation of Criticism

Dependently arisen entities
Are called “emptiness,”
[For] that which is dependently arisen
Is that which has no inherent nature. (22)

One magical creation halts another,
One illusory being puts an end to
The wrong views of his illusory opponent.
When I refute the arguments of others, that is exactly what is happening. (23)

Another example: suppose a man falls in love with an illusory woman,
Then another illusion comes along
And shows the man what a fool he has been—
That’s my work. (27)

If I took a position,
Then I would have a flaw.
Since I take no position,
I have no flaw at all. (29)

If the son is produced by the father,
But the father is also produced by that very son,
Then will you please tell me,
Which one is the true “cause” and which the true “result?” (49)

If emptiness is possible,
Then all objects are possible, all levels attainable.
If emptiness is impossible,
Then everything else is [impossible] as well. (70)

I prostrate to the Awakened One, the Buddha,
Who taught that dependent arising and emptiness have the same meaning,
And that this is the middle way path.

Your words are supreme, their meaning unsurpassed. (Concluding homage)

Under the guidance of Khenpo Tsultrim Gyamtso Rinpoche, translated by Ari Goldfield, May 21, 1997.

Gyalwa Götsangpa’s Seven Delights

Namo Ratna Guru!

When thoughts that there is something, perceived and a perceiver,
Lure my mind away and distract,
I don’t close my senses’ gateways to meditate without them
But plunge straight into their essential point.
They’re like clouds in the sky; there’s this shimmer where they fly.
Thoughts that rise (1), for me sheer delight!

When kleshas get me going, and their heat has got me burning,
I try no antidote to set them right.
Like an alchemistic potion turning metal into gold,
What lies in klesha’s power to bestow
Is bliss without contagion, completely undefiled.
Kleshas coming up (2), sheer delight!

When I’m plagued by god-like forces or demonic interference,
I do not drive them out with rites and spells.
The thing to chase away is egoistic thinking,
Built up on the idea of a self.
This will turn the ranks of maras into your own special forces.
When obstacles arise (3), sheer delight!

When samsara with its anguish has me writhing in its torments,
Instead of wallowing in misery,
I take the greater burden down the greater path to travel
And let compassion set me up
To take upon myself the sufferings of others.
When karmic consequences bloom (4), delight!

When my body has succumbed to the attacks of painful illness,
I do not count on medical relief,
But take that very illness as a path and by its power
Remove the obscurations blocking me,
And use it to encourage the qualities worthwhile.
When illness rears its head (5), sheer delight!

When it’s time to leave this body, this illusionary tangle,
Don’t cause yourself anxiety and grief.
The thing that you should train in and clear up for yourself is
There’s no such thing as dying to be done.
It’s just clear light, the mother, and child clear light uniting,
When mind forsakes the body (6), sheer delight!

When the whole thing’s just not working, everything’s lined up against you,
Don’t try to find some way to change it all.
Here the point to make in your practice is reverse the way you see it.
Don’t try to make it stop or to improve.
Adverse conditions happen (7); when they do it’s so delightful.
They make a little song of sheer delight!

IV. Chandrakirti’s Entrance to the Middle Way, Selected Verses (from Issue 6)

(i.e. of the subject: refers to dharmas belonging to the subject)

Since it has no inherent nature,
The eye is empty of being an eye.
The ear, nose, tongue, body, and mind are the same way.
They are all described in a similar way.
(Chap. 6., v. 181)

They are not stable nor forever lasting,
Nor do they remain for a short time and decay.
The eye and the rest that are the six inner ones
Are things that have no essential nature at all.
This is what is meant by "emptiness of the inner." (182)

(i.e. of the object: refers to object- related dharmas)

For these reasons, form’s nature is emptiness;
Therefore form is empty of being form.
Sounds, odors, things that are tasted, and what the body feels too,
All these phenomena are exactly the same. (183)

Form and so forth have no essential nature:
This very lack of essence is called "emptiness of the outer." (184)

(i.e. of the subject and the object: refers to dharmas which are both subject- related and object- related)

That both inner and outer lack an essential nature
Is what is called "emptiness of the inner and the outer." (184)


All phenomena lack the essential nature, and
The wisest of all call this "emptiness."
Furthermore, the Wise One said,
This emptiness is empty of being an inherently existent emptiness. (185)

The emptiness of what is called "emptiness"
Is the "emptiness of emptiness."
The Buddha taught it to counteract
The mind’s tendency to think of emptiness as something truly existent. (186)

(i.e. the great emptiness: the ten directions are devoid of the characteristics of the ten directions and that this represents "great emptiness.")

The "great" is what the ten directions encompass:
All sentient beings and the entire universe.
The "immeasurables" prove the directions’ infiniteness:
They pervade the limitless directions, so they cannot be measured in extent. (187)

That all ten directions in their whole vast extent
Are empty of essence is the "emptiness of the great."
The Buddha taught about its emptiness
To reverse our conception of the vast as being real. (188)

(i.e. the emptiness of the supreme meaning: Nirvana)

Because it is wanderer’s supreme of all needs,
Nirvana’s cessation is the ultimate here.
Nirvana, the Truth Body, is empty of itself,
And this is what the emptiness of the ultimate is. (189)

The Knower of the Ultimate
Taught the "emptiness of the ultimate"
To counteract the mind’s tendency
To think that nirvana is a thing. (190)

(i.e of the conditioned)

Because they arise from conditions
The three realms are "composite," it is taught.
They are empty of themselves,
And this, the Buddha taught, is the "emptiness of the composite." (191)

(i.e. of the unconditioned)

When arising, cessation, and impermanence are not among its characteristics,
A phenomenon is known as being "uncomposite."
They are empty of themselves.
This is the "emptiness of the uncomposite." (192)

(i.e. the absolute emptiness: emptiness of the Two Truths, transcendence.)

That to which extremes do not apply
Is expressed as being beyond extremes.
Its emptiness of its very self
Is explained as the "emptiness of that which is beyond extremes." (193)

(i.e. the emptiness of beginninglessness: samsara, being, ignorance)

That which has no point from which it begins
Nor boundary where it ends is the cycle of existence.
Since it is free from coming and going,
It is just mere appearance, like a dream. (194)

Existence is void of any existence:
This is the emptiness of
That which neither begins nor ends.
It was definitively taught in the commentaries. (195)

(i.e. the emptiness of dispersion: emptiness of the dharma, the path)

To "discard" something means
To throw it away or to abandon it.
What should not be discarded is
What one should never cast away from oneself "the great vehicle". (196)

What should not be discarded
Is empty of itself.
Since this emptiness is its very nature,
It is spoken of as the "emptiness of what should not be discarded." (197)

(i.e. the emptiness of a nature; the true nature of being emptiness)

The true essence of composite and all other phenomena is pure being,
Therefore, neither the students, the solitary realizers,
The bodhisattvas, nor the buddhas
Created this essence anew. (198)

Therefore, this essence of the composite and so forth
Is said to be the very nature of phenomena.
It itself is empty of itself.
This is the emptiness of the true nature. (199)

(i.e. the emptiness of all dharmas)

The eighteen potentials, the six types of contact,
And from those six, the six types of feeling,
Furthermore, all that is form and all that is not,
The composite and the uncomposite "this comprises all phenomena". (200)

All of these phenomena are free of being themselves.
This emptiness is the "emptiness of all phenomena." (201)

(i.e. the emptiness of individual characteristics)

All composite and uncomposite phenomena
Have their own individual defining characteristics.
These are empty of being themselves.
This is the "emptiness of defining characteristics." (215)

(i.e. the emptiness of the unattainable)

The present does not remain;
The past and future do not exist.
Wherever you look, you cannot see them,
So the three times are called, "imperceptible." (216)

The imperceptible is in essence empty of itself.
It is neither permanent and stable
Nor impermanent and fleeting.
This is the "emptiness of the imperceptible." (217)

(i.e. the emptiness of non-existent dharmas)

Since an entity arises from causes and conditions,
It lacks the nature of being a composite.
This emptiness of there being anything that is a composite
Is the "emptiness that is the absence of entities." (218)

* * *

The sixteen emptinesses are condensed into four emptinesses that follow.
These four emptinesses are a summary of the previous sixteen.

(i.e. Not realism.)

In short, "entities" are
Everything included in the five aggregates.
Entities are empty of being entities,
And this is the "emptiness of entities." (219)

(i.e. Not idealism / nihilism. The emptiness of non-composite dharmas)

In short, "non-entities" are
All uncomposite phenomena.
Non-entities are empty of being non-entities,
And this is the "emptiness of non-entities." (220)

(i.e. Not monism. The is no real Oneness. Emptiness of the true nature of being empty.)

The nature of phenomena is that they have no essence.
It is called their "nature" because no one created it.
The nature is empty of itself,
And this is the "emptiness of the nature." (221)

(i.e. Not dualism.)

Whether or not buddhas appear in the world,
The natural emptiness of all entities
Is proclaimed to be
The "entity that is other." (222)

Other names for this are the "genuine limit" and "suchness."
They are empty of themselves and this is the "emptiness of the entity that is other."
In the sutras of The Great Mother, The
Transcendent Perfection of Wisdom,
These twenty emptinesses are explained in great detail. (223)


The Very Venerable Khenpo Tsultrim Gyamtso Rinpoche - May 1997

Whoever knows this life to be like the reflection of the moon in water,
Whenever happiness arises will not be attached,
Whenever suffering arises will not be depressed,
And will attain true inner peace.

in The Aspiration of Mahamudra by the third Gyalwa Karmapa, Lord Rangjung Dorje

It does not exist, and has not been seen, even by the Victors.
It is not non-existent, it is the basis of all Samsara and Nirvana.
This is not contradictory, but is the great Middle Way.
May I come to see the nature which is beyond elaboration.

in The Aspiration for the Realization of the Nature of the Great Perfection by the omniscient Jigme Lingpa, an aspiration liturgy from the dzogchen tradition

It does not exist, it has not been seen, even by the Victors.
It is not non-existent, it is the basis of all Samsara and Nirvana.
It is not contradictory, it is the great Middle Way.
May I come to recognize dzogpa chenpo, the nature of the ground.

FROM ISSUE 2 - Taking Refuge, By Kabje Kalu Rinpoche :

The form of going for refuge that we use in the Kagyu lineage

Line 1: I go for refuge to the glorious sacred gurus.
Line 2: I go for refuge to the assembly of deities in the mandalas of the yidams.
Line 6: I go for refuge to the dakas, dakinis, and dharma protectors who possess the eye of wisdom.

There is also an abbreviated form of refuge:

I go for refuge to the guru.
I go for refuge to the Buddha.
I go for refuge to the dharma.
I go for refuge to the sangha.

The special form of taking refuge of the mahasiddha Tang Tong Gyalpo

I and all sentient beings, my mothers, who are equal in number to the extent and limits of space, go for refuge to the guru, who is the precious Buddha.
I go for refuge to the Buddha, the dharma, and the sangha, which is the outer form of taking refuge.
I go for refuge to the gurus, yidams, and dakinis and dharma protectors, the inner form of taking refuge.
I go for refuge to mind itself, which is clarity and emptiness, the dharmakaya.

In the sadhana of the Hundred Families of the Peaceful and Wrathful Ones

I go for refuge to essence, nature, and compassion,
I go for refuge to bliss, clarity, and nonconceptuality,
I go for refuge to the fruit;
I go for refuge to the dharmakaya, the sambhogakaya, and the nirmanakaya.

FROM ISSUE 3 : The Aspiration Prayer of Mahamudra, the Definitive Meaning - Composed by The Lord Protector Rangjung Dorje The Third Gyalwang Karmapa

Namo guru,

Gurus and yidams, deities of the mandala,
Buddhas of the three times in the ten directions and your sons and daughters,
Please consider us with kindness and understanding, and
Grant your blessing that these aspirations may be accomplished exactly as we ask.

Sprung from the snow mountain of pure intentions and actions
Of myself and all sentient beings without limit,
May the river of accumulated virtue of the threefold purity
Flow into the ocean of the four bodies of the Victorious Ones.

So long as this is not accomplished,
Through all my lifetimes, birth upon birth,
May not even the words "evil deeds" and "suffering" be heard
And may we enjoy the splendor and goodness of oceans of happiness and virtue.

Having obtained the supreme freedoms and conjunctions of the precious human existence, endowed with faith, energy, and intelligence,
Having attended on a worthy spiritual friend and received the pith of the holy instructions,
May we practice these properly, just as we have received them, without obstacle or interruption.
In all our lives, may we practice and enjoy the holy dharma.

Hearing and studying the scriptures and reasonings free us from the obscuration of not knowing.
Contemplating the oral instructions disperses the darkness of doubt.
In the light born of meditation what is shines forth just as it is.
May the brightness of the three prajnas grow in power.

By understanding the meaning of the ground, which is the two truths free from the extremes of eternalism and nihilism,
And by practicing the supreme path of the two accumulations, free from the extremes of exaggeration and denial,
Is attained the fruit of well-being for oneself and others, free from the extremes of samsara and nirvana.
May all beings meet the dharma which neither errs nor misleads.

The ground of purification is the mind itself, indivisible cognitive clarity and emptiness.
That which purifies is the great vajra yoga of mahamudra.
What is to be purified are the adventitious, temporary contaminations of confusion.
May the fruit of purification, the stainless dharmakaya, be manifest.

Resolving doubts about the ground brings conviction in the view.
Then keeping one’s awareness unwavering, in accordance with the view, is the subtle pith of meditation.
Putting all aspects of meditation into practice is the supreme action.
The view, the meditation, the action -- may there be confidence in these.

All phenomena are illusory displays of mind.
Mind is no mind -- the mind’s nature is empty of any entity that is mind.
Being empty, it is unceasing and unimpeded, manifesting as everything whatsoever.
Examining well, may all doubts about the ground be discerned and cut.

Naturally manifesting appearances, that never truly exist, are confused into objects.
Spontaneous intelligence, under the power of ignorance, is confused into a self.
By the power of this dualistic fixation, beings wander in the realms of samsaric existence.
May ignorance, the root of confusion, be discovered and cut.

It is not existent -- even the Victorious Ones do not see it.
It is not nonexistent -- it is the basis of all samsara and nirvana.
This is not a contradiction, but the middle path of unity.
May the ultimate nature of phenomena, limitless mind beyond extremes, be realized.

If one says, "This is it," there is nothing to show.
If one says, "This is not it," there is nothing to deny.
The true nature of phenomena, which transcends conceptual understanding, is unconditioned.
May conviction be gained in the ultimate, perfect truth.

Not realizing it, one circles in the ocean of samsara.
If it is realized, buddha is not anything other.
It is completely devoid of any "This is it," or "This is not it."
May this simple secret, this ultimate essence of phenomena, which is the basis of everything, be realized.

Appearance is mind and emptiness is mind.
Realization is mind and confusion is mind.
Arising is mind and cessation is mind.
May all doubts about mind be resolved.

Not adulterating meditation with conceptual striving or mentally created meditation,
Unmoved by the winds of everyday busyness,
Knowing how to rest in the uncontrived, natural spontaneous flow,
May the practice of resting in mind’s true nature be skillfully sustained.

The waves of subtle and coarse thoughts calm down by themselves in their own place,
And the unmoving waters of mind rest naturally.
Free from dullness, torpor, and, murkiness,
May the ocean of shamatha be unmoving and stable.

Looking again and again at the mind which cannot be looked at,
The meaning which cannot be seen is vividly seen, just as it is.
Thus cutting doubts about how it is or is not,
May the unconfused genuine self-nature be known by self-nature itself.

Looking at objects, the mind devoid of objects is seen;
Looking at mind, its empty nature devoid of mind is seen;
Looking at both of these, dualistic clinging is self-liberated.
May the nature of mind, the clear light nature of what is, be realized.

Free from mental fabrication, it is the great seal, mahamudra.
Free from extremes, it is the great middle way, madhyamika.
The consummation of everything, it is also called the great perfection, dzogchen.
May there be confidence that by understanding one, the essential meaning of all is realized.

Great bliss free from attachment is unceasing.
Luminosity free from fixation on characteristics is unobscured.
Nonthought transcending conceptual mind is spontaneous presence.
May the effortless enjoyment of these experiences be continuous.

Longing for good and clinging to experiences are self-liberated.
Negative thoughts and confusion purify naturally in ultimate space.
In ordinary mind there is no rejecting and accepting, loss and gain.
May simplicity, the truth of the ultimate essence of everything, be realized.

The true nature of beings is always buddha.
Not realizing that, they wander in endless samsara.
For the boundless suffering of sentient beings
May unbearable compassion be conceived in our being.

When the energy of unbearable compassion is unceasing,
In expressions of loving kindness, the truth of its essential emptiness is nakedly clear.
This unity is the supreme unerring path.
Inseparable from it, may we meditate day and night.

By the power of meditation arise the eyes and supernormal perceptions,
Sentient beings are ripened and buddha fields are perfectly purified,
The aspirations that accomplish the qualities of a buddha are fulfilled.
By bringing these three to utmost fruition -- fulfilling, ripening, and purifying -- may utmost buddhahood be manifest.

By the power of the compassion of the Victorious Ones of the ten directions and their sons and daughters,
And by the power of all the pure virtue that exists,
May the pure aspirations of myself and all sentient beings
Be accomplished exactly as we wish.

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