Advice on Combining Development and Completion, the Practices With and Without Concepts King Lhasey asked the master Padmasambhava: Great master, I beg ‘you to give us a pointing-out instruction for combining practices with and without concepts. Having said this, he offered a mandala of gold and accompanied his request with a feast offering. The master then gave the following instructions. OM AH HUNG Here is the instruction to recognize that three syllables are the great seal of Body, Speech, and Mind: Wherever you stay is the retreat place, the mountain of your body. Here lives your mind, the hermit-meditator. At first, visualize yourself as the yidam deity, complete in an in- stant’s recollection, Recognize that the vivid presence of the deity’s bodily form is sambhogakaya, with its color, implements, adornments, and attire. Recognize that its bodily form is nirmanakaya, seen yet insubstantial and not of material substance. While you visualize this, recognize that your mind is not myri- ad thought formations but is dharmakaya, and that it remains lucid and thought-free like the flame of a butter lamp unmoved by wind. 107“TREASURES PROM JUNIPER RIDGE Recognize that this visualized deity is not found anywhere other than in your mind seen to be the deity’s identity. ‘Then consecrate this deity with the blessings of Body, Speech, and. Mind. Recognize that the white om, visualized upon a four-spoked wheel at the crown of your head, isthe identity of the Body of all sug- atas. Recognize that the red ait, visualized upon a four-petaled lotus in your throat, is the identity of the Speech of all sugatas. Recognize that the dark blue HUNG, visualized in the center of a vajra cross in your heart center, is the identity of the Mind of all sugatas. Recognize that this deity of Body, Speech, and Mind, vividly present as the great mudra, spontaneously perfect since the beginning with- out being sought for, is the identity of the awakened state. Recognize that to train after acknowledging this is the cultivation of all buddhas by cultivating a single yidam deity. Recognize that its bodily form, when vividly present, is subject to neither decay nor decline, and is beyond birth and death. These were the pointing-out instructions for the great seal of Body. ‘Now I shall give the pointing-out instruction for the three syllables of Speech. Recognize that the white om at the crown of your head is the identity of the sugatas’ Body, the Ax in your throat is the identity of their Speech, and the HUNG in your heart is the identity of their Mind. Recognize that the om purifies the bodily obscurations of all the sentient beings of the three realms, the aH purifies those of their speech, and the HUNG purifies those of their mind. ‘Three signs of accomplishment result from having purified the ob- scurations of body, speech, and mind: * Bliss arises in your body through accomplishing Body by means of om, so recognize this as the blissful dharmakaya. * Ability arises in your voice through accomplishing Speech by means of the AH, so recognize this as dharmata’s sound of au- dible emptiness.‘TREASURES FROM JUNIPER RIDGE + Realization arises in your mind through accomplishing Mind by means of HUNG, so recognize this as dharmadhatu’s thought- free presence. A triple ceaselessness occurs once these [signs] are vividly present: + The om is the inhalation of breath and appears from the crown of your head. + The an is the breath remaining in between, which appears from your throat. + The HUNG is the exhalation that appears from your heart center. Recognize these three syllables, ceaseless as the inhalation and ex- halation of your breath, to be the vajra recitation. This was the point- ing-out instruction for the three syllables of Speech. Now I shall give the instruction to point out Body, Speech and ‘Mind: Recognize that om, the identity of nirmanakaya, is your pres- ent mind with its myriad thought formations. Recognize that aH, the identity of sambhogakaya, is your naturally present awareness, cogni- zant and unconfined. Recognize that HUNG, the identity of dharma- kaya, is your mind that is unconstructed and not made out of anything whatsoever. ‘Moreover, since om is the identity of nirmanakaya, recognize that it is the conduct—to experience in all possible ways by being free from attachment to myriad things. Since an is the identity of sambhogaka- ya, recognize that it is the meditation —to be present while not cling- ing. Since nunc is the identity of dharmakaya, recognize that it is the view—boundless great bliss utterly free from craving. Recognize that om, the identity of nirmanakaya, is the arising of thoughts as dharmata because the movements of thoughts and ‘memories dissolve in themselves. Recognize that ax, the identity of sambhogakaya, is meditation beyond sessions and breaks because this identity manifests as the naturally aware dharmata. Recognize that 109‘TREASURES FROM JUNIPER RIDGE HUNG, the identity of dharmakaya, is the view of groundless dhar- mata free from straying. This was the pointing-out instruction for the threefold Body, Speech, and Mind. ‘To combine these instructions into one point, regard your body as nondual appearing emptiness, visible yet insubstantial; your speech as the three syllables; and by clearly uttering them in your mind, they are nondual empty knowing. To possess these three points is the combi- nation of the practices with and without concepts. Great King, they will make you attain buddhahood without fail, so take them as your daily practice. I swear that I, Padma, have no instruction superior to this. ® By receiving this instruction, the king was overjoyed. He bowed down and then scattered gold dust. This was the instruction on combining development and comple- tion,