A Prayer of Aspiration ! 6

Oh, perhaps “you” weren’t Aware that it’s like a game of “Hide and Seek”, wherein each of us, “I” suggest, is actually a Buddha but having the appearance of a Samsaric-Sentient-Being eh ? Now if you’re looking for the “Way Out” [1], the Answers, I’d say all lie Within !!! 😉


The Powerful Prayer of Aspiration From the Tantra of the Great Perfection that Reveals the All-Penetrating Wisdom Mind of Samantabhadra [2]


Ho! All that appears and exists, saṃsāra and nirvāṇa,
Has one ground, two paths [3] and two forms of fruition,
The magical displays of awareness and unawareness.
Through this, Samantabhadra’s prayer of aspiration,
May all attain complete and perfect awakening
Within the palace of dharmadhātu, the absolute sphere.

The basis of everything is uncompounded,
A self-originating expanse, vast and inexpressible,
Beyond the names ‘saṃsāra’ and ‘nirvāṇa’.
This itself, when seen, is awakening.
But in their ignorance beings wander in saṃsāra.
May all sentient beings throughout the three realms
Realise the meaning of the ineffable ground!

I, Samantabhadra, know the ground’s reality,
Which is without cause or condition;
It originates by itself within this very ground,
Is unspoilt by perspective, supposition or denial,
And unobscured by the darkness of unmindful delusion.
That which is self-manifest is thus without fault.

When abiding in genuine intrinsic awareness,
There is no fear, even at the triple world’s demise.
Nor is there attachment to the five sensory delights.
In self-originating awareness free of concepts,
There is neither solid form nor the five poisons.
The unobstructed clarity of awareness
Is one in essence and fivefold in wisdom.

Through the ripening of the five wisdoms,
The five original buddha families arise.
And through wisdom’s further expansion
The forty-two peaceful buddhas emerge.
With the upsurge of fivefold wisdom’s power,
The sixty blood-drinking herukas appear.
Thus, ground awareness has never known delusion.
I am the primordial buddha and therefore
Through this, my prayer of aspiration,
May beings of saṃsāra’s three realms
Recognise self-originating awareness,
So that vast wisdom may be perfected.

Continuously my emanations will appear
In their many billions, beyond imagining,
Manifest in varied ways according to need.
Through this, my compassionate aspiration,
May all the beings of saṃsāra’s three realms
Escape their plight among the six classes.

From the very first, since awareness does not dawn
For deluded beings within the ground,
They are entirely mindless and confused.
This itself is unawareness, delusion’s cause.
And then, as if out of a sudden daze,
There is anxiety and mental disquiet,
From which notions of self and other and enmity appear.
As this habitual tendency is then reinforced,
Saṃsāra unfolds in its regular progression.

Thus, mind’s afflictions, the five poisons, develop,
And actions born of these five poisons never end.
Therefore, since the basis for beings’ delusion
Is a lack of mindfulness, an absence of awareness,
Through this, my aspiration as a buddha,
May all beings recognise their own awareness.

The unawareness that is co-emergent
Is a state of mindlessness, distraction.
The unawareness that designates
Is dualistic clinging to self and other.
These two ignorances—coemergent and conceptual—
Provide the basis for the delusion of all beings.
Now through this, my aspiration as a buddha,
May the dark and murky gloom of mindlessness
Among all sentient beings in saṃsāra be dispelled;
May their dualistic perceptions be purified;
And may they recognise their very own awareness.

A mind of dualistic clinging is one of doubt.
From subtle attachment, once it has arisen,
Habitual tendencies gradually gain strength.
Food, wealth, clothing, home and companions,
The pleasures of the five senses, or dear relations—
Whatever is attractive brings the torment of desire.
These are the delusions of the world.
Actions based on dualistic clinging are unending.
When the fruits of attachment come to ripen,
They bring birth as a preta tormented by desire.
How wretched are the pains of hunger and thirst!

Now through this, my aspiration as a buddha,
May beings beset by craving and attachment
Neither cast aside the torment of desire
Nor pursue the craving of attachment.
But by allowing the mind to relax just as it is,
May they capture the natural state of awareness
And gain the wisdom of perfect discernment.

Through the subtle stirrings of anxiety and fear
Towards the appearance of external objects
Habitual tendencies of aversion are reinforced,
Opening the way to enmity, injury and slaughter.
When the fruits of aggression come to ripen,
How harrowing will be the boilings and burnings of hell!
Now through this, my aspiration as a buddha,
May all the sentient beings of the six realms
Whenever they are beset by intense aggression,
Neither reject nor indulge it, but relax therein,
Capture the natural state of their own awareness,
And gain the wisdom of lucid clarity.

When the mind grows conceited
It brings thoughts of rivalry and disdain,
And the arising of intense pride
Leads to the suffering of quarrels and disputes.
When the fruits of such karma come to ripen
They bring birth as a deva subject to passage and fall.
Now through this, my aspiration as a buddha,
May all sentient beings in whom conceit is born
Relax their minds there and then,
Capture the natural state of their own awareness
And realise the true meaning of equality.

Habitual tendencies of intense dualistic clinging
Bring about the pain of self-flattery and contempt,
And by inflaming conflict, dispute and competition,
Lead to birth in the asura realm of slaughter and mutilation,
Which in turn results in descent to the domains of hell.
Now through this, my aspiration as a buddha,
May those in whom rivalry and antagonism take root
Not regard them as enemies but relax there and then,
Capture the natural state of their own awareness
And gain the wisdom of unimpeded activity.

Mindlessness, indifference, distraction,
Dullness, drowsiness, oblivion,
Insensibility, laziness and stupidity
Result in helpless animal wandering.
Now through this, my aspiration as a buddha,
May the light of clear cognizance arise
In those plunged into stupidity’s gloom,
And may they gain wisdom free of thought.

All sentient beings throughout the three realms
Are equal to me, the buddha, in the ground of all,
Yet for them it is but a base of mindless delusion.
And now they engage in meaningless pursuits,
With sixfold karma as if deceived by a dream.
Yet I am the primordial buddha,
Guide to the six classes through my emanations.
Through this, Samantabhadra’s prayer of aspiration,
May all sentient beings without exception
Awaken within the dharmadhātu, the absolute sphere.

Aho!
Henceforth, whenever a powerful yogi,
With naturally clear, undeluded awareness,
Recites this powerful aspiration,
All sentient beings who hear it
Will awaken within the course of three lives.

At the times of solar or lunar eclipses,
Whenever the earth rumbles or quakes,
At the solstices or close of the year,
Visualize yourself as Samantabhadra,
And chant this aloud so that all may hear it.
Then all the beings of the three realms
Will, through the yogi’s prayer of aspiration,
Gradually be freed from their suffering
And ultimately awaken as a buddha.



[1] From : Udana VIII.3

There is the unborn, uncreated, unformed, unoriginated, and therefore there is an escape from the born, created, formed, originated. If it were not for the unborn, uncreated, unformed, unoriginated, there would be no escape from the born, created, formed, originated, but because there is the unborn, uncreated, unformed, unoriginated, there is an escape, there is liberation from the born, created, formed, originated

[2] There are several Translations of this Prayer but the majority of it, as above, is taken from Prayer of Kuntuzangpo (Kunzang Mönlam) 🙏❤️
[3] Click link to Google It ! 😉


6 thoughts on “A Prayer of Aspiration !

  1. Reply Simon May 1,2020 10:16 pm

    The Nature of Mind – Page 72 – From : Luminous Clarity: A Commentary on Karma Chagme’s Union of Mahamudra and Dzogchen

    The practice of Mahamudra and the practice of the Trekchö aspect of Dzogchen are both concerned with looking at the nature of mind. Both of these teachings provide precise, practical instructions on how to do this. In the broadest sense, the nature of our mind is not just the nature of our mind; it is the nature of all things, external and internal. We need to realize the nature of all things or all phenomena in order to overcome or transcend our bewildered and confused projections. Nevertheless, in practice, we emphasize viewing the nature of our mind because by looking at the mind, it is easy to see this empty nature directly, which is not true of looking at external phenomena. Furthermore, it is most important to resolve that this empty nature is the nature of our mind because our mind is the source of all our experience and therefore all our suffering. If we realize the nature of mind, we overcome all suffering. Shantideva provides us with this analogy : If we are barefoot and want to walk on ground covered with sharp rocks and thorns, we can choose to cover the entire path with leather or we can put the leather on just the soles of our own feet. It obviously would be far easier to simply cover the soles of one’s feet with leather by wearing shoes. In a similar way, looking at the nature of our own mind is like wearing shoes and covering the world in leather is like looking outside of ourselves for happiness. Therefore Mahamudra and Trekchö are primarily concerned with mind.

  2. Reply Simon May 2,2020 11:20 am

    The whole point is simply to dwell with that which knows … start identifying with that which knows and stop identifying with the known … that’s all … it’s so easy … really !!!

    Oh, why be a Bodhisattva when you are already a Buddha eh ? 😂

  3. Reply Simon May 4,2020 11:37 am

    The Dharma of Mind Transmission: Zen Teachings of Huang-po

    Since time without beginning, the nature of Awakened Mind and Emptiness has consisted of the same, absolute non-duality of no birth or death, no existence or non-existence, no purity or impurity, no movement or stillness, no young or old, no inside or outside, no shape and form, no sound and color. Neither striving nor searching, one should not use intellect to understand nor words to express Awakened Mind. One should not think that it is a place or things, name or form. Only then is it realized that all Buddhas, Bodhisattvas and sentient beings possess the same natural state of great Nirvana.

    For more ZEN materials : ZEN LITERATURE

  4. Reply Simon May 4,2020 1:11 pm

    The bhiksu asked: “If not by reflection, how can one see the Mind?” The master replied: “If one wants to point out the cause, one must continually refer to that which the cause is dependent upon. This is a neverending process, for there is no end to the dependent origination of things. Relax your hold, for there is nothing to obtain. Talking continuously of thousands and thousands of things is just labor expended in vain ! [Save your Energy eh ? ❤️]

    Ah, but as there is no enduring-inherent-self (as Buddhism asserts) then WHO can Halt such endless Conceptualising once and for all ? What is required, I’d suggest, is Twofold-Emptiness : The emptiness-of-self and the emptiness-of-Phenomena eh ? 😉

  5. Reply Simon May 29,2020 6:14 pm

    Ah, with respect to the third footnote (above) “one ground, two paths[3], a Specialist within the field of Tibetan Buddhism, Jean-Luc Achard (the Director of Revue d’Etudes Tibétaines), has uploaded to Academia his Contribution to the book Reasons and Lives in Buddhist Traditions: Studies in Honor of Matthew Kapstein, it’s the third chapter of “Part 3. The Rise of Wisdom Moon” and if you want to you can download it here eh ? 😉

    Oh, its title is “The Base of the Natural State according to the Gter snying rin po che spungs pa’i rgyud of the Spyi ti Yoga Tradition” and it provides an analysis of the notion of “Base” [or Ground] (gzhi) of the Natural State in the context of an important sPyi-ti Tantra.

    Now why am I making mention of it ? Because, I’d tentatively say, Dzogchen is the non-conceptual Knowledge of the Nature of Mind but if it is by definition “beyond all concepts” then exactly HOW are you supposed to illuminate its many-layered-meanings eh ? So it is in this sense that I offer the following quotation from Jean-Luc’s writing :

    Designating as base a state to which no name can be applied amounts to labeling a state that (1) precedes any designation elaborated by the mind (precisely because it is itself the very essence of that mind), and (2) does not depend on any designation whatsoever. This base that precedes all labels is actually the natural state that has abided from primordial time. It is a condition of the mind that “existed” before any differentiation and before any name that the ordinary mind projected over its own essence. As stated in the Nyi zla snying po :

    Its depth and immensity are liberated from the objects of the intellect;
    it is unborn and transcends illustrations, verbalizations, and conceptions

    The central idea behind the expression “not applying any name” to the base is obviously that of the ineffability of a state that is itself beyond characterization. However, communicating the knowledge of this state during direct introduction, for instance, demands the use of words conceived as pointers or indicators of a meaning that, in all evidence, transcends them

    It’s as Chögyal Namkhai Norbu says in Dzogchen The Self-Perfected State :

    The way of seeing in Dzogchen is not based on intellectual knowledge, but on an awareness of the individual’s own true condition

    Sherlock

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