Padmasambhava - Guru Rinpoche
Pad sdongs brTsegs pa:
I am the one who is known as a Self- Risen Lotus, which had emanated from the Amitabha Buddha's centre of the heart. I am the Arya Awalokiteśvara, who is a Ray of the Light of Speech. I am the brother of all dakinis and king of all the victorious ones [Vira]. I am the spiritual activity of all Buddhas of the three times. I am the one who by having possessed the great power of compassion appears as the nirmanakaya of the incomparable Samantabhadra Mahavajradhara. I am the wave of spiritual activity that leads everyone towards the path, filling the minds of every sentient being with hope.
Padmasambhava - Guru Rinpoche: the Precious Guru - as the Tibetans call Him, is a Mahaguru, who introduced in the 8th century Buddhism to Tibet. Invited by the king Trisong Detsen, following a great Indian khenpo Śantarakshita's advice, Padmasambhava stayed in Tibet for the next 55 years. He was travelling throughout the whole country teaching and practising, taming the forces that interrupted the Buddha Dharma, filling all the Tibet's and Himalayan landscape with his blessings. Thanks to all this the teachings of the Buddha begun to influence all the aspects of lives of ordinary Tibetans, and thanks to the Padmasambhava's compassion, as well as to his blessings, and his vision Tibetan Buddhism received its special dynamism and magic, vitality and popularity. The Buddha's teachings affect every aspect of everyday life and culture of the Tibetans, almost like the air they breathe. This is the essence of the power of Tibetan Buddhism, and the main reason why Tibet had become famous of its spirituality.
Padmasambhava established the first monastery university in Samye, where many Indian pandits, like eg.Vimalamitra started to translate Buddha Dharma along with the Tibetan scholars. This is also where the first 7 Tibetans were ordained. In Chimphu he revealed a mandala of mantrayana's teachings to the 25 disciples, among whom there were Tibetan king Trisong Detsen, Yeshie Tsogyal and Vajrochana. For the millions of people who practise, Padmasambhava have remained for centuries a king of the realisation and inspiration that makes the very heart of their practise vital. Although Padmasambhava's life is extraordinary, he is not to any extend limited to his historical identity, in fact he declines both the history and chronology. There are plenty of prophecies - among those are the words spoken by the Lord Buddha himself, when he was passing away to parinirvana , which declare that Padmasambhava will be born 8 to 12 years after Buddha, to spread the mantrayana's teachings. Despite that Padmasambhava lived in Tibet, in the 8th century AD. Padmasambhava is a human incarnation of dzogpachenpo, inspiration and spirit of dzogczen, a cosmic rule and personification of all masters. In the Tibetan tradition he is considered as the enlightened rule that's powerful energy is being recalled as a source of protection against the confusion and anxiety of our era. Practising saddhana and recitation of the Padmasambhava's mantra are highly appreciated as specifically efficient in the process of creating peace and harmony in today's world. According to the words of Dilgo Khyentse Rinpoche, the greatest living master of dzogchen:
"Although there were many extraordinary and incomparable masters form the sacred land of India and from the Tibet, the land of snows, it is Padmasambhava, who has the greatest compassion and blessing for all the beings in this difficult era, the personification of wisdom and compassion of all the Buddhas. One of his qualities is a power to give his blessings instantly, to everybody who turn to him in their prayers, no matter what they are actually praying for, because he has the power to fulfil every wish instantly." In this dark era - says Khyentse Rinpoche -" when beings are submitted to constant suffering that originated from the three poisons: ignorance, aggression and attachment, when five negative emotions are more conflicting than ever before, and when sickness, poverty, hunger, thirst and threat of war cause horrible suffering, the blessings of Guru Rinpoche are even more effective. He himself had ensured that if in such era one would turn to him in prayer, he would instantly answer with his blessing. And these words were not just a mere, sweet words of consolation, but the true, reliable words of Guru Rinpoche".
According to the Treasure Tradition [gter lung], by Ratna Lingpa:
When the 10th day of every month will come, those who remember me, as if they were carrying a stone in their pocket to remind, they and I will be truly inseparable for my sons, my disciples, for the king and ministers of Tibet, on every 10th day of every (moon) month I myself will appear; I promise that. I, Padmasambhava, never lie to others.
According to Lama Sangdu [ bLa ma gSang 'dus ]:
Every 10ht day of the monkey month in the monkey year, as well as on every other months, my manifestations will be particularly active in Jambudvipa; I will provide them with casual (ordinary) and ultimate siddhi. If it comes to those, who will practise the saddhana of Guru, if they hold out, in the very moment of leaving this life they will be took into the centre of my heart.
According to the Zhal-dam Ser-treng [Zhal gdams gser phreng:
I, Urgyan, especially every 10th day, which is a very special celebration, will come to the snowy land of Tibet. Using the rays of sun and the moon, the rainbow, fog or rain to come, I will remove every obstacle that block my devoted disciples. I will perform for them every four initiations they desire. This is my promise, and Padma never lies to anyone. In one is devoted to me, let every 10th day perform a puja. Thanks to the practise of sadhana, according to my explanations, one will realise the kingdom's well- being.
Padmasambhava came to this world for the three main purposes. Generally speaking, he came to help the beings of the six realms. His historical mission was to bring the light of Dharma and the teachings of dzogchen to the land of Tibet. Thanks to his goodness and personal efforts, the teachings remained in Tibet for the following 1000 years. Presently the Padmasambhava's teachings came to the West, where they were yet unknown and this is a real sign of his blessing, his compassion and power. Thirdly, every Buddha is carrying a special message and has a special mission to complete. Padmasambhava's secret mission is to come to the dark era, the kaliyuga. Whereas the Lord Buddha is basically known as the teacher of sutrayana, although he also used to give teachings of tantra secretly, Padmasambhava came to this world to teach tantra and dzogchen. So, while the Śakyamuni Buddha represents the principle of Buddha, the most important aspect of the sutrayana's path, Padmasambhava personificates the principle of guru, the very heart of the vajrayana Buddhism, and this is why he is also known as 'Sangye Nyipa', 'The second Buddha'. According to the explanations given by Nyoshul Khenpo Rinpoche: 'following the general approach to the Buddha Dharma, the history of the Śakyamuni Buddha begun with the moment of his enlightenment, in India in Vajrasana, a place known presently as Bodhgaya. Buddha had turned the wheel of Dharma for three times, and in the end he entered the parinirvana. Later Padmasambhava came, to repeat the Buddha's teachings, especially to turn the wheel of the vajrayana's secret mantra. Buddha gave the basic teachings and established the foundations, and Padmasambhava was the one who introduced the teachings of vajrayana'.
Padmasambhava, or Padmakara, in Sanskrit, and Pema Jungne in Tibetan, means 'Born in a Lotus'. A lotus symbolises Padma, or the lotus of the family, to which all human beings belong. Although the lotuses grow in the swamps, it always produces pure, immaculate flower. This way, although we have negative emotions, like eg. desire, our inborn, pure energy of wisdom can be lead to flourishing. This is why the confusion mustn't be rejected; it can be transformed to wisdom. This power of transformation is presented by the rule of the lotus. This is the way in which Padmasambhava personificates the vision of tantra and transformation; he is the transforming blessing of all the Buddhas. That's why he is particularly powerful in the present time and this era, where negative emotions are stronger, and confusion bigger than ever before. It is said, that the bigger confusion and obstacles are, the more powerful he becomes. Whenever Tibetans need blessing or protection, their natural reflex is to call Padmasambhava. 'According to the extraordinary path of dzogpaczenpo -says Nyoshul Khenpo Rinpoche - Buddha is a present, true nature of our own mind, our inborn rigpa, or pure consciousness. Where did Buddha become enlightened? In the overwhelming space of the Dharmadhatu. From this point of view, events such as eg. his manifestation as the historical Buddha in Vajrasana are seen as a outer show. 'Primordial Buddha' is living nowhere else than in the nature of our rigpa, in the Sphere Akanishtha. From the space of Dharmadhatu he manifests for the sake of bodhistattvas, as sambhogakaya's Buddhas of five families: Vairochana, Akshobhja, Ratnasambhava, Amitabha i Amoghasiddhi. For the sake of our world he manifests as a nirmanakaya, as historical Śakyamuni Buddha. In reality he was nobody else than the emanation of the primordial Buddha Samantabhadra, who is present in our own hearts, in our own rigpa. He later manifested himself as Padmasambhava, 84 mahasiddhas and as the great masters of India, such as: Nagarjuna, Asanga, Aryadeva, Vasubandhu, Dignaga, Dharmakirti, Sakyaprabha i Gunaprabha, known as 'six persons and two great ones'. In other words he appears in many ways, due to every being's needs; he is a bird among the birds, animal among the animals, and so on, whereas the Primordial Buddha Samantabhadra is our rigpa on the ultimate level.
The nature or the quality of the wisdom of rigpa is radiant and lucid, just like the sun is unchangeably radiant. This quality of constant lucidity of the primordial nature is this 'Unlimited Light' or 'Unchangeable Light', which we call Amitabha Buddha, Opame or Nangwataye in Tibetan. The Amitabha Buddha, who is the same that Samantabhadra, is sending a powerful stream of light from his heart in the form of the Hrih syllable, which falls on the north- west part of the land of Oddiyana and on the lake Dhanakośa. Just in the way that the essences of father and mother give birth to a child and create a seed of our body combined of five elements, the birth of Padmasambhava originate from the seed Hrih syllable. In this moment all the Buddhas of 10 directions along with the hundreds and thousands of Dakinis, from the various heavenly realms recall the blessings and incarnations of all Buddhas for the sake of all beings. Their invocation is known as the 'Seven verses of vajra' or the 'Seven lines prayer'. It is the "Spontaneous song of the peace of Dharmadhatu". This is the most important prayer, for this is the invocation through which Guru Rinpoche comes to our world.
HUNG!
ORGYEN YUL-KYI NUP-CHANG TSHAM
PEMA KESAR DONG-PO LA
YA-TSHEN CH'OG-KI NGODRUP NYEY
PEMA JUGNE ZHEY-SU TRAG
KHORTU KHANDRO MANGPO KOR
KHYED-KYI JEYSU DAG-DRUB KYEE
CHIN-KYEE LAB-CH'IR SHEGSU SOL
GURU PEMA SIDDHI HUNG
Hung!
There, in the north- western part of the Land Urgien
in the heart of the lotus blossom, you are
gifted with the great, ultimate powers
known as "One Born in the Lotus"
surrounded by many dakinis
by practising and following you, please,
come here to grant me with your blessing.
Padmasambhava grant me realisation.
When Guru Rinpoche was born in the lotus blossom on the waters of the lake, the dakinis called him from the depth of their hearts and their call spontaneously became the Vajra Guru mantra. So this mantra is a mantra of his heart, the root of his life, the essence of his heart, and by reciting it one is calling the very essence of Guru Rinpocze:
OM AH HUNG BENDZA GURU PEMA SIDDHI HUNG
When the time to leave Tibet came, Padmasambhava left to the land of Ngayab Ling, towards the mountain called Zangdokpalri. 'There- writes Dudjom Rinpoche - he manifested the Palace of the Lotus Light and he resides there as a king, using one of his manifestations, in every eight continents rakshasas, giving teachings like eg. 'The Eight Great Methods to Achieve Kagye' and protecting people of this world- Jambudvipa from the fears of their lives. Even today he rules as a regent of vajradhara, 'Vidjadhara who has the spontaneous fulfilment of the highest path'; in this way he will remain, without moving, until the end of the world. There are many forms of Padmasambhava. The first is called Totreng De Nga [the five families of Padmasambhava]: Vajra Totreng, Ratna Totreng, Padma Totreng, Karma Totreng i Buddha Totreng. After that come the eight Padmasambhava's manifestations: Tsokye Dorje, Padmasambhava, Loden Chokse, Pema Gyalpo, Nyima Ozer, Śakya Senge, Senge Dradok i Dorje Drolo. There are six Guru Rinpoche, who manifested to help the hell realms, the realm of hungry spirits, or ghosts, the animal sphere, human sphere, asura's sphere, and the celestial realms. Those six Guru Rinpoches work against the six negative emotions. There are also twelve Guru Rinpoche's manifestations [Nam Trul Chu Nyi] against different obstacles and fears, which may appear in our life.
Buddha said: 'I have come in a dream- like way, but in reality I did not teach at all, all of this came from the needs of the beings'. Just like an object that appears in front of the mirror produces the reflection, such the teachings appear due to the needs of the beings. This way the eight manifestations of Padmasambhava are not the different Padmasambhavas, but they reflect his ability to appear in accordance to their needs and requests. This is why they are called 'Guru Tsen Gye' ['The Eight names of Guru'].
'If you pray fervently to Guru Rinpoche -says Nyoshul Khenpo Rinpoche -there is no doubt that he will actually appear, because no other Buddha did not appear in the visions of practitioners so often like Guru Rinpoche. Some of the great tertons e.g. Ratna Lingpa had as many as 25 visions of Guru Rinpoche. The other main tertons had 20, others 10, some 6, and all the thousand of the minor tertons had at least three visions, which gives a total number of many thousands. The details of these visions are being written very exactly, e.g. time, place and the way they occurred, along with the exact description of the given by Padmasambhava teachings and prophecies. The teachings were written very carefully. They were practised later by the masters, of whom many achieved the rainbow body through their authentic power. All of this show how powerful and how rapid is the activity of Guru Rinpoche. If you are practising his teachings, you will achieve the realisation on the path quicker. No other Buddha or master did appear so many times as Guru Rinpoche did. It seems that he is the most active of all of them'.
The most powerful way to recall the inspiration of the Padmasambhava is practise of 'melting into the mind of the guru'. This is why through ages the great masters of dzogchen, such as e.g. Jigmed Lingpa, Jiamyang Khyentse Wangpo i Patrul Rinpoche had described the guru yoga as their most secret practise. Patrul Rinpoche could even recite the text of the guru yoga unwillingly, while he himself was sleeping. 'On the ultimate level - says Dilgo Khyentse Rinpoche - through Padmasambhava we can realise the nature of the mind, the meaning of dzogchen or mahamudra. One cannot realise that without the practise of guru yoga. Guru yoga is the key'. The practise of guru yoga is a very subtle, but powerful method of relating to the truth in a human, personal way, and of opening one's heart, to reveal the wisdom of rigpa. Guru is a medium, recalling him is a mean. Because when you think of your master, it brings the same essence, the same taste, the same sense of enlightenment the view and dzogchen.
Devotion is the cause of disarmament of all your conflicting emotions. In the guru yoga you open your heart and your mind for the truth, which embodiment is guru. Although it is the truth, that Buddha is within everyone of us, if we are not able to realize it by ourselves, we should "call it". Entering the state of universality without the inspiration from somebody else, is extremely difficult, almost impossible, and if you do not have confidence in the guru's wisdom within yourselves, then you have to find a way of inspiring this process through the guru yoga, which recalls this presence, to warm your heart and bless your mind. As Nyoshul Khenpo Rinpoche points out: '...if you look at your mind, whenever a very strong devotion appears, and your meditation is inspired by that, what happens then? You discover that your meditation is far more affective, it has more clarity, blessing and realisation. Whereas just the sitting still in the meditation of emptiness, thinking "I meditate" would be quite flat'. 'specifically putting all your energy in guru yoga is vital, holding it as a life and heart of the practise' - as Dudjom Rinpoche writes.- if you don't do it, your meditation will be very dull, and even if you'd make small progress, the obstacles will have no end, and no possibility of real, true realisation will not appear in your mind. This is why because thank to the ardent prayers, that originate directly from the genuine devotion, direct blessing and the lama's mind of wisdom will be transferred to you soon. Because of that you will be granted with the genuine, one of the kind realisation, indescribable, beyond words, born deeply in your mind. There are four stages of fulfilment of the guru yoga: the invocation, melting your mind with the guru's mind through the recitation of mantra, receiving or being granted with power, and finally uniting one's mind with Padmasambhava or guru and resting in the very nature of one's rigpa, the ultimate lama.
The invocation starts with the awakening of the view of the genuine devotion. When you sit quietly from the bottom of your heart you recall Padmasambhava, the personification of all Buddhas and all masters, in the space in front of you. One should visualise him as a radiant, rainbow- like being, not flat, like on a picture, nor like a solid statue made of gold or something empty. By visualising all this think, that he holds the blessings and quality of wisdom, compassion and power of all Buddhas. According to the words spoken by Padmasambhava himself: 'Those, who realise me, realise all Buddhas, those, who see me, see all the Buddhas'. When you call him, you call for his help and inspiration for purification all your karma and negative emotions, as well as for bringing realization of your own true nature. With this kind of request, you recall him very strongly and unite your mind with his. If you have difficulties in referring to the form of Padmasambhava, you may as well consider this perfect presence, the presence of all Buddhas and masters and recall this truth in a form of the light. The invocation is a kind of introducing Padmasambhava to your being, your heart. When you are recalling, your mind is busy with Padmasambhava or a sense of his presence, transforming all surrounding of your heart and mind. Dilgo Khyentse says: 'It is like Padmasambhava was present himself. By recognizing it visualise him and call him from the bottom of your heart, saying: Guru Rinpoche, take me under your protection!' there is no doubt, that his blessing will flow into your heart'.
When we begin a practise of visualisation, like that mentioned above, we enter into the sacred dimension. It reminds us that Buddhas are present there, because Buddha himself had said: 'if one is thinking of me, I appear in front of him'. You do not create anything, but instead you make the true nature of the pure environment, the Buddha sphere, part of your own experience. You do not have to 'see' the Buddha spheres, letting your hart to enter them is enough. All the spheres are in the essence pure Buddha spheres, but presently, because of our karmic vision we are unable to see them as pure. This is called the pure seeing, [dak nang], the sacred insight.
When you recall Padmasambhava, you can do it through the singing of the 'Seven verses prayer', which is used commonly in the Nyingma and Dzogchen tradition. 'You can put your whole mind with devotion exclusively to this prayer', according to the words of Guru Rinpoche. He also said: 'whenever a disciple calls me with the longing devotion and melodious song of the seven verses prayer, I will come directly from the Zangdokpalri, like a mother, who cannot resist her child's calling".
The very essence of the guru yoga practise is unification of one's mind with the mind of Guru Rinpoche along with the recitation of the mantra 'om ah hung bendza guru pema siddhi hung', so many times, as possible. By reciting the mantra you keep your mind in unity with the guru's mind or just leave it to rest quietly in the nature of your inner guru. It is called the ripening of blessing. Through the blessing your usual mind is being realized as the Guru Rinpoche's mind of wisdom. Your emotions and seeing are being transformed, as if suddenly dark clouds have risen and everything has become clear. The Vajra Guru mantra is the very heart essence of Padmasambhava. It is the mantra of all masters, Buddhas, yidams, dakinis and protectors. When you sing it, you recall the essentional presense of Padmasambhava. When the end of the mantra practise comes to the end, leading to the blessings and unification with the guru's mind of wisdom, the culmination will be receiving the transmission of power, which is the third phase of guru yoga. According to the guru yoga practise that I have received from my lama- Tsultrim Gyamtso Rinpoche [from Bhutan].
From the crystal-like, white Om syllable on Padmasambhava's forehead white rays of light come out. They come inside your forehead and fill all your body. It purifies all the negative karma accumulated by the negative actions of the body and cleans the channels [tib. tsa]. This way you receive the blessing of the Guru Rinpoche's body. It is the Vase Initiation [Bum Wang], that gives you the empowerment for practise visualisation [kyerim] and a saws the seed of the achievement of the state of "The Fully Realised Vidjadhara', and the realisation of nirmanakaya. From the ruby Ah syllable in the Padmasambhava's throat rays of red light come out. They come inside your throat and fill all your body. It purifies all the negative karma accumulated by the negative actions of the speech and cleans the inner wind [tib. lung]. This way you receive the blessing of the Guru Rinpoche's speech. It is the 'Secret Initiation' [Sang Wang], that gives you the empowerment for the practise of recitation the mantra and saws the seed of the achievement of the state of 'Vidjadhara of Eternal Life' and realisation of sambhogakaya. Thirdly, from the blue Hung syllable, in the colour of lapis lazuli in the Padmasambhava's heart, the rays of blue light come inside your heart, filling all your body. It purifies all the negative karma accumulated by the negative actions of the mind and cleans the creative essence or energy [tib.thigle]. This way you receive the blessing of the Guru Rinpoche's mind. It is the 'Initiation of Knowledge- Wisdom' [Sherab - Yeshie Kyi Wang], that gives the empowerment for the practice of yoga of bliss and emptiness - tummo and saws the seed of achievement of the state of ' Mahamudra Vidjadhara' and realisation of the dharmakaya. In the end of the power transmission Padmasambhava melts into the light and units with you, by coming inside your heart. The light fills all your body. Your body, speech and mind are transformed into the Guru Rinpoche's body, speech and mind. In this moment you recognise the nature of your mind as the ultimate lama, not separated from you. In this state of not- separation you rest in peace, becoming aware of the fact, that this is the nature of dzogpachenpo [mahamudra]. That's why it is said that guru yoga is so powerful, because when you open your heart and unify your mind with guru's mind of wisdom, you will realise your mind in his mind of wisdom. Then there is no longer a teacher outside of you; you become aware that he is present in the nature of your mind. Your mind, united now with the truth, is no longer your usual mind; it became one with the Guru Rinpoche's mind of wisdom, and with minds of all the Buddhas.
Mantra
The essential meaning of the Vajra Guru mantra is:
Guru Padmasambhava grant me with the realisation of the undestroyable body, speech and mind.
[ I am calling You, Vajra Guru Padmasambhava, please, give me the ordinary and ultimate siddhi through your blessings].
The full meaning of these words, as presented by Dudjom Rinpoche and Dilgo Khyentse Rinpoche is as following: externally they are the vajra body, the vajra speech and the mind of the vajra Buddhas. Om - represents the blessing of the Buddhas bodies. Ah - blessing of their speech. Hung - blessing of their minds of wisdom. Om is the essence of form, Ah - the essence of sound, and Hung - the essence of mind.
Om purifies all the negative actions of your body. Ah purifies all the negative actions of your speech. Hung purifies all the negative actions of your mind. The power is given to you by the blessing and transformation of body, speech and mind of all Buddhas.
Internally Om purifies 'tsa', channels, or nadi. Ah - purifies 'lung', prana, the inner wind or the flow of energy. Hung - purifies 'thigle', bindu, energy - the creative essence. Om - purifies all your perceivements. Ah - purifies all the sounds. Hung - purifies mind, thoughts and emotions. Secretly Om Ah Hung - represent the three kayas: Om - the lotus family aspect of the dharmakaya, Buddha Amitabha; Ah - the aspect of sambhogakaya, Avalokiteśvara, and Hung - the aspect of nirmanakaya, Padmasambhava. It explains that the all three kayas are present in Guru Rinpoche. Even more secretly, Om is compassion or energy [tuk dzie], Ah is the nature [rang shyin], and Hung is the essence [ngowo]. Bendza - Vajra [or Dorje in Tibetan] reflects to diamond, the hardest and the most precious of all stones. The diamond can cut all the other substances, although it cannot be but by any of them. Exactly in the same way the unchangeable, non- dual wisdom of the Buddhas cannot be touched by ignorance; this wisdom can cut off all the illusions and obscurances; whereas the features and activity f the body, speehc and mind of Buddhas help the beings without any damage caused by the evil forces. Guru - means 'heavy'; It is someone who is filled with all the miraculous features of knowledge and wisdom . The same way gold is the most substantial and precious of metals, guru is the most substantial person, because of his unbelievable and immaculate features; he is also the most precious being of all. Here guru corresponds with sambhogakaya and Avalokiteśvara, The Lord of Compassion. Padma [ tyb. Pema ] indicates the lotus family or the aspect of the Buddha's speech. Because Padmasambhava is the direct emanation or nirmanakaya of the primordial Buddha Amitabha, who belongs to the Lotus family, he is known as 'Padma', just like in 'Padmasambhava' or 'Pema Jungne'. Vajra means the undestroyable energy of enlightenment, the truth we pray for realise in our insight. Guru - represents the luminosity or perfection of the nature of mind, we pray for realising in our meditation. Padma - presents 'compassion' or 'acting' and we pray for fulfilling the activity of compassion. So vajra - is the view, guru is meditation, and padma - is compassion in action. Vajra - is dharmakaya, guru - is sambhogakaya, and padma - nirmanakaya. Vajra - is the essence, guru - is the nature, and padma - energy. Shortly saying we pray for the possibility of realisation of the vajra's mind confidence, perfection of the great skilfulness of the guru's meditation and fulfilment of the compassionate action of padma.
Siddhi - means the 'exact realisation', the achievement, blessing and fulfilment. There are two kinds of siddhi: ordinary and the ultimate. Through receiving the blessing of the ordinary siddhi all the obstacles of our life, like e.g. illnesses, are eliminated, all our good goals achieved, we are granted with all the merits, like wealth and well- being and all the life's circumstances are beginning be favourable for the realisation of the enlightenment. The blessing of the ultimate siddhi leads to the enlightenment itself, the state of absolute realisation of the Born- in Lotus- Guru for the sake of our own, as well as for the sake of others.
Through remembering about the body, speech and mind, and features and activity of the Born- in Lotus- Guru, as well as by praying to him, one will achieve both the ordinary and the ultimate siddhi. Siddhi can be divided into the outer fulfilment of the four karmas, inner fulfilment of the eight siddhi and secret fulfilment of the supreme siddhi. One can as well fulfil the developing stage [kyerim] externally, internally fulfil the 'tsa lung' - a practise of channels and winds, and secretly fulfil the realisation of the nature of mind. Siddhi Hung is said to gain all the siddhis like the magnet attracts the pieces of iron. Hung is the mind of wisdom and a catalyst for the mantra.
So be it!
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