beyond the norms of the view, such as the manner of sleeping, eating, walking,
speaking, sitting, thinking, and so forth.
The land that Padmasambhava goes to is the land of the five modes of awareness
of all buddhas. He goes to the place of the unchangeable mind of mirrorlike
awareness, where there is no hatred for enemies because anger is reflexively
released. In that clear light space, the mother of basic pure presence and the child
of the pure presence as process are united, and right there is the primordial
dharmakaya lord Samantabhadra. It is very important to know the manner of
recognition of the five poisons as the five modes of awareness. Singing this song,
Padmasambhava departed from Tibet, riding his horse King Balhati through the
sky to Ngayab Ling.
Abiding in unmodified pure presence, these are the twenty-five aspects of the
ultimate result according to Longchenpa’s The Treasury of the Dharmadhatu:
The reason that everything is perfect by simply letting it be
Resides in the incorrigible master that is fivefold pristine awareness—
Physical, energetic, mental, qualitative, and active perfection, each fivefold—
And this is the original buddha, the spontaneity of the vast primordial matrix.
Do not search elsewhere—buddha is already accomplished right here!Since the essence of pure presence is unchangeable, it is the fivefold body of
buddha: the changeless vajrakaya, the manifest bodhikaya, the dharmakaya, the
sambhogakaya, and the nirmanakaya. Since the essence of pure presence is
inexpressible, it is the fivefold buddha speech: the speech of bodhi-reality, the
speech inseparable from the vajra, the speech of unborn meaning, the speech of
meaningful symbol, and verbal speech. Since the essence of pure presence is free
of conceptual elaboration, it is the fivefold buddha mind: the mind of intrinsic
awareness, mind of mirrorlike awareness, mind of awareness of sameness, mind
of discriminating awareness, and mind of bodhi-accomplishing awareness. Since
the essence of pure presence accomplishes the nine wishes to completion, it
possesses the manifest fivefold buddha-potential: it is the ground of every
perfection and, more particularly, is the throne of the noble ones, pure and clear
light, the boundless mansion, and a pure-land. Since the four perfectly appropriate
activities are accomplished in the same purity as primal awareness in the essence
of pure presence, immaculate reality contains five buddhaactivities: pacification,
enrichment, control, destruction, and spontaneity.
As the basis of all potential in intrinsic presence, every potentiality matures and
manifests immediately, the external world expands, beings in the world multiply,
and enjoyment of the five sensory pleasures increases. All these are like the
envisionment of a magician’s horses, elephants, and so forth, apparent yet not
truly existent, an indisputable vision of emptiness free of all extremes.
To reveal that vision we need to have confidence in meditation. If we lack such
confidence, we will not be able to remove the veil of dualistic delusion. What we
call “meditation” is nothing but a confident view, keeping pure presence fixed
leisurely within that view. When we have gained confidence in meditation, all the
phenomena of samsara, nirvana, and the path from one to the other arise as forms