Thus, Vajrasattva, on the crown of one’s head, dissolves into one. Imagine that one also
becomes Vajrasattva; regarding appearances, sounds, and thoughts (three) as the play of the deity
mantra, and dharmata, while reciting the quintessential (mantra) which is the inner manner of
purification of obscurations. Finally, even the conceptualization of deity and mantra is dissolved
into luminous clarity being pure from the beginning awareness/voidness is the real meaning of
seeing the self-face of Vajrasattva. This is the secret, unsurpassable manner of the purification of
obscurations. . .
Thus, having recited the dedication, aspiration, and auspicious (prayers), at this point, one enters
into everyday conduct. Also, in the between all sessions, think that the “freshness” of drink and
food’s nature is amrita and (all) clothes are divine garments offered to the lama on one’s crown.
Whatever arises as the phenomena of the six senses, do not follow with ordinary thoughts but
preserve radiant, natural, awareness of the deity, mantra, and primordial wisdom. In the evening
when going to sleep, pray to be able to hold the luminous clarity. Afterward, the teacher on the
crown of one’s head passes down through the aperture of Brahma to one’s heart which is in the
form of a four-petaled lotus. The mind, focusing on the light that fills the whole body, is
absorbed in the naked, luminous clarity of void/awareness. In this state, without dullness,
without being disturbed by other thoughts, one falls into sleep. If one should awaken, then cut off
all the erratic, wild, scattered, wandering, and various kinds of thinking and by preserving the
radiant state of luminous clarity, one will be able to hold the luminous clarity of sleep and
dreams. Again, at dawn, when rising, think that the teacher ascends through the central channel
and is joyfully seated in the sky in front above one’s head, etc., and resume former practice.
Also, at the time of death, by the mingling of luminous clarity, awareness and space, one remains
in meditation which is the supreme transference (phowa) practice. However, if one cannot arrive
at this, then in the Bardo, by recalling the three yogic procedures, one will be come liberated.
Therefore, through keeping at all times very pure faith, devotion, and samaya vows, diligently
develop and increase the practice of the union of the two accumulations.
In the manner as shown above, (practice) the four ways of turning the mind, the stages of
accumulation and purification, striving until one experience the results of each and especially the
Guru Yoga because it alone actually is the profound, essential extraordinary path of the
Vajrayana. So, by holding to this vital practice of the main practice and practicing this with
extreme diligence, there is no need to care about the other practices of the arising and perfecting
yogas, and one will draw breath in the pure land of Nga Yab Pema Od. Like magic, one will
traverse (the stages) of the four vidyadharas and will certainly reach the level of the wholly
perfect primordial wisdom teacer. . .
om ah hung vajra guru padma siddi hung