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HUNG is the life force or essence mantric syllable of all buddhas. Beginning this verse with HUNG is like calling all buddhas on the telephone and saying, “Hello.” Actually, it's more like calling yourself and saying hello to the vast expanse of wis- dom.

In the Tibetan script, HUNG has five components that represent the five as- pects of primordial wisdom. The circle at the top represents the primordial wisdom of

the sphere of reality. The crescent moon represents mirror-like primordial wisdom. The consonant HA represents the primordial wisdom of equality. The vowel AH under the consonant represents the discerning primordial wisdom, and the vowel U at the very bottom represents the primordial wisdom of natural manifestation.

From the glorious mountain of self-manifest purity,

rang-nang dak-pa pal-gyi-ri

This means that we are invoking a pure reality with heartfelt devotion. All reali- ty is self-manifest or naturally occurring and can be understood impurely or purely. The impure mode is the perception of the six realms of beings ranging from the hell- beings, hungry ghosts, animals, all the way to humans, demi-gods, and gods. The main characteristic of impure perception is clinging to a subject that perceives and grasps to an object that is perceived. The purpose of deity meditation is to change this impure habit into the habit of pure perception in which self-manifest reality is recognized. Then it is called pureland. Thus the text refers to self-manifest (rang-

nang) purity (dak-pa), the glorious mountain (pal-gyi-ri).

In the blazing pure realm of supreme bliss,

de-chhen bar-wai zhing-kham nay

The glorious mountain is a blazing (barwai) pure realm (zhing-kham) of supreme exaltation (de-chhen). Impure perception is filled with suffering, but pure perception is permanent and unchanging supreme bliss. A wheel often symbolizes bliss because it is beginningless and endless. The image of blazing describes supreme bliss as a mass of light that radiates all-pervasively.

Immortal self-arisen Lotus-face,

chhi-me rang-jung pe-mai zhal

This is Guru Rinpoche’s name. It does not only refer to his face per se but to his presence in our universe. Immortal (chhi-me) is synonymous with dharmakaya; Self-Arisen (rang-jung) with sambhogakaya; and Lotus-Face (pe-mai zhal) with nir- manakaya. Conventionally, Guru Rinpoche is immortal because he was not really born at all. He appeared miraculously from a lotus. On an ultimate level, immortality refers to Guru Rinpoche’s enlightened mind that is immutable and free from birth, aging, sickness, and death. Self-Arisen means that Guru Rinpoche is luminosity that 32

is not caused by dharmakaya, but arises of its own accord inseparable from dhar- makaya. Lotus-Face is an honorific form of expression that acknowledges the palpa- ble presence of Guru Rinpoche’s nirmanakaya form which is very much needed since sentient beings cannot see buddhas as such.

And hosts of oceans of the Three Roots –

tsa-sum gya-tso tsog-dang-chay

As I said before, the Three Roots (tsa-sum) are lama, the source of blessings, yidam, the source of accomplishments, and dakini, the source of enlightened activi- ties. Ocean (gyatso) describes the vastness of the Three Roots – not just one lama, one yidam, and one dakini, but oceans of them. The word hosts (tsog-dang-chay) also has the same function. At a relative level, Guru Rinpoche is the principle deity and he is surrounded by a retinue, but ultimately, Guru Rinpoche is self-occurring pri- mordial awareness replete with dynamic creativity -- fundamentally our own nature.

Arouse your enlightened intent from non-apparent basic space.

mi-ngon ying-nay gong-pa kyo

This refers to dharmakaya and rupakaya. Dharmakaya is non-apparent basic space (mi-ngon ying), the ultimate sphere endowed with potential but having no characteristics in and of itself. Rupakaya is enlightened intent (gong-pa) or enlight- ened mind that benefits sentient beings. Rupakaya is very important, because dhar- makaya has no attributes with which to communicate with sentient beings. When we say these words, we are invoking unmanifest dharmakaya to show itself as manifest rupakaya of nondual compassion. We use the word arouse (kyo) which literally means to move, in the sense of asking the dharmakaya to move or show itself to us!

Kyo also has a sense of “raise up” in the sense of invoking the rupakaya to arise from

dharmakaya.

In this superb place of the sublime secret,

may-jung sang-wai-nay-chok-dir

Superb or wondrous (may-jung) means that we are endowed with the five as- pects of purity: the excellence of environment, time, teaching, teacher, and retinue. These five aspects of purity constitute the sublime secret abode (sang-wai-nay-chok-

dir). Secret refers to the hidden or not commonly understood aspects of the five as-

pects of purity. For example, in terms of the purity of the environment, the five natu- ral elements -- space, earth, water, fire, and wind -- are the five secret dakinis: Yingyi Wangchukma, Sangye Chenma, Mamak, Go Karmo, and Damsig Drolma respectively.

Bestow the supreme empowerment which sends down vajra blessings.

dor-je jyin-phob wang-chhen kur

Blessing (jyin-phob) literally means “wave of splendor”. It refers to the realiza- tion of the five aspects of the sublime secret -- the shift from impure to pure percep- tion in which our ordinary body, speech, and mind become the three vajras.

Vajra (dor-je) means unchanging. In contrast to material reality in which the natural elements and our physical bodies are always changing, pure reality does not fluctuate. For example, through realizing vajra blessings, our impermanent physical body is transformed into the indestructible rainbow-like body.

Empowerment (wang) is explained by saying that we are presently controlled by our compulsive tendencies and are not living independently. Empowerment con- fers authority. It opens the gateway of pure perception. For example, the five pyscho- somatic constituents are empowered as the five masculine buddhas and karma is no longer created. Ultimately, the ground of being manifest as appearances is empow- ered or understood to be the expression of primordially self-originated awareness. In this way, empowerment is very effective in bringing about the realization of primor- dial wisdom.

Dispel discordant hindrances and obstacles;

mi-thun-gek dang bar-chay sol

In the section, Issuing the Command, I spoke about hindrances and obstructors (mi-thun-gek). Now I will say something about obstacles (bar-chay). There are three types: outer obstacles related to the five elements; inner obstacles related to the body; and secret obstacles related to the mind, such as confused emotionality, wrong views, and doubt. Since obstacles might interfere with the effectiveness of the de- scent of blessings, we now ask that they be dispelled (sol).

Show wondrous signs and indications;

ngo-tsar-tak dang tshen-ma ton

There are some general indications (tak) that occur when we receive vajra blessings. For example, we may just feel good so to speak or feel mentally stable, and so forth. There are also specific outer and inner signs (tshen-ma) such as having auspicious dreams which is an outer sign. There is no criteria for what constitutes an auspicious dream, but some examples are: reaching a mountaintop, flying in the sky, ferrying people across a river, and finding crystals, mirrors, and treasures. Inner signs include having greater faith and devotion, deeper renunciation, acting compassion- ately, and praying for all sentient beings.

Bring about the fruition of practice!

drub-pai dray-bu chhiy par dzo

This formulates our aspiration to attain both the ordinary and sublime results of practice. The ordinary results are the four enlightened activities and the eight ac- complishments. The sublime result is the Three Kayas. When we attain these results, we also attain what is called the two benefits -- the benefit for oneself and the benefit for others.

OM AH HUNG OM AH HUNG JNANA ABESHYAYA AH AH