Heart drop of Samantabhadra

Trekcho. The cycle of primordial purity

(dzi 55.2-60.4)

 Second. In these clusters-skandhas that unite the five poisons that arise as the five elements of my body, adhere to a conceptual understanding of all objects and objects of external manifestations. And since something solid is constantly being purified, these are the stages of purification of manifestation and energy.

 Your own body is a blazing blue great syllable Hum. From it (radiate) the powerful Hum syllables of blue color. As for the sound of self-sounding Hum syllables, they have the sound of strong Hum speech sounds. They continually go out further and further, being as fine as powder. In all physical bodies, external manifestations that arise as mountains, rocks, earth, grass, trees and particles-through the syllables Hum are transformed (into Hum syllables), freely pass, are eliminated, destroyed and suppressed. Since it establishes the insubstantiality of the near or far, the obvious or the hidden, the clinging to materiality is destroyed. When you come to the end, keep the experience and the absence of contemplation.
 Repeatedly purify yourself in this way and adhere to contemplation. Through this, the clinging to the truth of the objects of manifestation is destroyed. You are liberated in nature, which is like illusion, manifestation, and emptiness.
 The third. Purification in relation to the subject-one's own body.

 At the level of the heart, which is in me in the form of (an ordinary body), there is a blue Hum syllable the size of a thumb. From the mouth, according to the slow recitation of the Hum syllable, countless Hum sounds are emitted, as shown above. Everything, whether it is your own body, upper and lower parts, external and internal, head and so on, becomes transparent to thought and becomes like an (empty) basket. having destroyed everything in the end, think that you are coming to immateriality. Stick to the experience of this nature.
 Through this, clinging to the reality of clusters-skandhas is released on its own level.
 Fourth. The six parts of the vajra body contain the six seed syllables of the six families. On the top of the head is the white syllable A - the seed of the gods. In the throat is the green syllable Su - the seed of the asuras. In the heart is the blue syllable Nri - the seed of people. In the navel - the blue syllable Tri - the seed of animals. In the secret center is the dark red syllable Pre — the seed of hungry spirits. In the footsteps - the black syllable Du - the seed of hell. All of them remain, being original and spontaneously born. In the places of the six families, smoke (suffering) is formed and abides. The six Victorious seeds purify their essence.
 On the top of the head, the white syllable Om is the seed of Vairochana. In the throat - the syllable A is red, the seed of Amitabha. In the heart is a syllable Hum, white in color and the seed of Vajrasattva. In the navel - yellow the syllable Sva - the seed of Ratnasambhava. In the secret place - the syllable Ha of green color - the seed of Amoghasiddhi. In the feet is the dark blue syllable Hum - the seed of Akshobhya. (All manifest) clearly. We should recite the six syllables of the seed. From the six seeds, rays of light, flame, and light are emitted. And the seeds of six families are burned. Imagine it without contemplation.
 Similarly, the method should be understood in accordance with the explanations regarding the external, internal, and secret methods of understanding the vajra body. Follow the explanations of the most specific preliminary practices regarding characteristics, binding, and so on.
 Samaya. Seal. Seal. Seal.

 Stick to explanations about special and common preliminary practices that are similar to these. Having done so, (go to) the main part - the stage of maturation. 
 Enter the city of the great mandala. By the initiation of the vessel, one's own body [appears as] the chakra of the deity. Understand this as a pure vajra body. This is the stage of realization of the maturation of the body.
 Second. In the stage of explaining the realization of liberation, [it is shown] how to [realize] the basis of everything, the nature of the mind. Through the chakra of illusion, the twelve links of interdependent arising that arise from the causes and conditions of ignorance, [there is] a cyclical existence that is like the rim of the water wheel of suffering and like the potter's chakra. Through to the holy teacher-guru, the guide that makes the mind pure, the original primordial wisdom that is originally in its own stream [of the mind] is recognized.
 First [here follows] an explanation of whether the root of the base is cut off. The disciple [should] be as the position of the body the sevenfold posture of Vairochana.
 Mind - must comprehend the present, not follow the past, not stop and not stick to the past and future. Being without any fabrications [or actions of the mind], look with both eyes without distraction in front of you at a distance of one finger from the tip of the nose. When you are not there [being in such concentration without interacting with the object], cut off the root of errors of any kind that are like cataracts, fog. And the mind [becomes] radiant and aware [clear]. And when you don't follow the movement [of the eyes or mind], the fog gradually clears. If you stay [in this concentration], you do not rest [in the manifestations of illusion], and the multicolour [or variety] disappears. "This" is an approximation to the void that has no symbols.
 First, there is a purification, starting from the level of appearance [visions]. Thus, external manifestations such as mountain, rock, water, tree, space, wind are first divided into material and non-material. After cleaning, you cut off and file the root of what arises or contamination.
 Also, regarding the internal, your own body, [we're] at a level when you are up to analysis the origin of all, whether it be upper body, lower, sense organs, internal organs, limbs, etc. Having destroyed the material, external and internal objects, in the end [you open] the gates of the sense organs of the bodies of beings. And distribute [the understanding of] the creatures are everywhere and close objects. When you go to all aspects of the objects of the mind, you will come [in the same way as] to the body, or you will come only through the nature of the mind. Collecting the mind and body, you will build the destruction of the root of the arrival, and so on.
 Similarly, [act in relation to] color, form, creator of actions, etc. When that which corresponds to the form or that which is attained as material is properly manifested, [it is perceived] as space-like, the only emptiness, the absence of the material. Through the comprehension of all that creates all knowledge and all remembrance, the particles will show what is found as material. Use this to analyze and conduct research.
 "Characteristics like these" are objects of understanding that are not reached through words. If you analyze and make research without coming to it, [it will appear] as a mistake only in meditation. But when you recognize the uncreated nature [and you will] remain in the absence of utterances, thoughts, expressions, emptiness, awareness of what is free [from everything], the stay in something concrete will be cut off.
 Second. An explanation of the method of the recumbence of mind [tib. bzhag thabs]. When you have made up the position of the body, rest as the position of the mind, free from the thoughts and analysis of the three times.
 [Being in this state,] first stay in the mental analysis of the upper part of the body, the lower part, everything that is outside and inside. Starting from this, when the absence of abiding [in an object] is manifested, this expert of abiding analyzes the abiding of the other, the thinker, on the basis of radiation or the reverse of it. And one who thinks of three, staying, leaving, or appearing, is aware of this in the form of two [aspects], one who knows about staying [at rest] and one who knows about movement. Time of movement [appears] in dancing, arrival [somewhere]. Time. The opposite of that is being [at rest] in everything. Both of these, rest and movement, are analyzed as one and not one. When there are no worries-peace. When there is excitement, there is movement. Because of this, it is established in utterances as one nature. When you recognize your own direct awareness, which is like this, [go on].
 The third. Introduction to one's own nature. Set the Torma and the accumulations that satisfy the Three Roots and the Dakini. The teacher-guru brings down the original wisdom of the essence of the four initiations. Then the disciple makes up the [explained] position of the body. During the initiation, it does not deviate from the original wisdom of the fourth [initiation] that arises [at this time].
 During rest, without distraction, the teacher-the guru says with the power of Phat. Because of this, visions of the experience of the ground state begin to sway like an ocean. While in this state, through the sounds of Phat, a meditative balance of steadfastness and a sublime vision [of vipashyana] is obtained, which is like the splash of a fish. This awareness is the inseparability of awareness and emptiness, the unity of shamatha and vipashyana. By introducing [awareness] there through examples, symbols, and words, they indicate self-liberation, self-awareness that arises by itself, [unity] of manifestation and emptiness, sound and emptiness, bliss and emptiness, awareness and emptiness, and so on. This is an indication [or introduction] to trekcho, the primordial purity. Easy and deep comprehension, which clarifies the essence with a small number of words.
 Was recovered in the year of the Water Hare from the second Tagtsang by Raton Nyonpa that like me. Again on the auspicious day of the Monkey month of the year of the Iron-Dog was extracted from the paper-Terma in the Gurkar cave in Chimphu.
 Lama Karma Paljor (O. E. Filippov) translated it into English.