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Instruction for Women on Attaining Enlightenment Without Abandoning Daily Activities

The great master known as Padmasambhava was born miraculously from a lotus flower. The mighty king of Tibet invited him to the Snowy Land. After he had tamed the land for Samye, he resided at the Juniper Ridge of Crystal Pearls. It was at this occasion that seven extraordinary women ~ Lady Yeshe Tsogyal of Kharchen, Lady Diamond Lake of Shelkar, Lady Splendid Worship of Cholero, Lady Matingma of Dro, Lady Jewel Crest of Margong, Lady Sparkling Light of Chim and Lady Mati of Ruyan~ arranged a golden mandala, the size of one cubit, with turquoise flowers as the seven royal possessions. After they had made a feast offering with rice wine and a variety of delicacies, they made this request: Great master, please listen. Share with us your flawless physical presence, your pristine voice, and your mind that transcends all conceptual constructs.


Lady Tsogyal, the Princess of Kharchen, addressed the Lotus Master in this way: Please bestow an instruction for awakening to enlightenment in this very life, while in a female body, for a woman like me who is not very intelligent and is dim-witted, uneducated, and narrow-minded. Please give an instruction that is easy to understand and remember, and which is simple to grasp and realize.

The master then instructed her with these words: Princess of Kharchen, listen here. The true nature of dharmata is not an object that the mind can grasp; it has no dimension and belongs to no category. lt is a nature that cannot be identified in any way whatsoever, and therefore does not need to be analyzed by the intellect. It is simply a matter of knowing the mind that is always present within you from the very beginning, so intelligence is not necessary. Forget about being clever, and simply remain. This true nature is not within the domain of the intellect. Since it is a self-existing purity, non-arising and naturally present, there is no need to deliberately cultivate it. lt is experienced simply as a natural presence; therefore it does not need to be held in mind, nor is it necessary to be sharp-witted. Just leave the intellect to itself. The mind of equality is neither wide nor narrow. The buddha-mind and the mind of a sentient being derive from a single base, which is awakened mind. It becomes enlightened by realizing it, and one roams in samsara when not realizing it. The identity of this mind, which defies conceptual constructs, is a lucid brightness, a sheer emptiness made of nothing whatsoever, an unimpeded, vivid presence-that is the mind of a buddha. There is nothing you need to realize apart from it, so settle this issue by realizing it. The nature of dharmata is not caught by names or writing, and therefore transcends the confines of conceptual constructs. This instruction has neither script nor text. There are no elaborate details to be discerned. As soon as you understand this it does not matter if you are dim-witted or uneducated-it does not require vast learning. This is the realization you should settle on. This is also the great scriptural lineage. This will resolve the entire scope of learning and reflection. This is also w hat will let you awaken to enlightenment within this very life, before you leave the body. So, train in it. Nevertheless, you women don't understand when it is explained; you don't see when it is shown; you don't listen when it is told; and you can't keep secrets yet insistently ask for more teachings. While the Dharma is not in your hearts, you prance about as if it is. This teaching for women like you will hardly be successful, so don't deceive yourself, but give your practice the utmost attention.

Lady Diamond Lake of Shelkar then asked: Great master, hear me. For a woman like me of poor disposition, who is unable to practice with diligence, I request you to bestow an instruction for awakening to enlightenment though indolence.


The master then instructed her with these words: Lady of Shelkar, listen here. The nature of dharmata is naturally present in your mind, so it is fine to be indolent. What is meant by the true nature of dharmata? lt is this unconfined lucid wakefulness that is naturally present. lt does not need to be sought elsewhere. When you recognize this mind of equality, self-existing and unceasing, it is fine to be indolent. Since every type of perception appears as the expression of this aware nature of mind, no matter which thought movement takes place, it arises from and dissolves back into the nature of dharmata, so original wakefulness is unceasing. This nature to be realized is not something to be cultivated or accomplished, so it is fine to be indolent. Within such nature as dharmata, there is nothing whatsoever to be cultivated or a:chieved; it is present as your natural possession from the beginning. Every type of activity or effort binds you with the rope of ambition. There is no separate result to achieve by means of effort and striving. Let your mind of equality relax unsupported in the realized state of dharmata. If you are able to be indolent after realizing this nature, that itself is the awakened state of a buddha. You will have no fear of further rebirth in samsara.
But, nevertheless, a woman like you cannot let go and cannot stay put. You always make elaborate plans for unnecessary activities and think not for an instant of the Dharma practice that is needed. When you set out to look into the nature of mind, you are unable to look for even a moment; instead you tirelessly keep an eye on your own looks, which is unnecessary. Without gaining strength in meditation practice, you give emphasis to pointless chatter, as ceaseless as drool from an old cow. I haven't seen any success from teaching to such women. If you want to persevere, do so with further Dharma practice.


Lady Splendid Worship of Chokro then asked the master: Great master, hear me. For a woman like me, whose five poisonous emotions are strong, please bestow an instruction for awakening to enlightenment without having to reject these five poisons.

The master then instructed her with these words: Lady of Chokro, listen here. The five poisonous emotions are a natural possession within you since the beginning and therefore cannot be discarded by rejecting them. They are not transformed by transforming or purified by purification. Since these five poisons are of the nature of dharmata, they must be liberated where they are by dissolving naturally. The identity of anger is empty. The very moment after anger has bloomed into a hell, there is nothing more for that anger to grow into, so nothing further is grown. The object of the anger is empty, so nothing grows from that either. Anger is empty of an individual identity and so has neither shape nor color, matter nor substance, and therefore dissolves in itself without having to be rejected. Anger causes no harm when it arises, and there is no benefit from it not arising. Anger naturally dissolves within-the expanse of dharmata. It is similar with desire, close-mindedness, pride, and envy-they are empty of locations and so have no origin; next, they are placeless and have neither support nor substance; and finally, they are empty of identity, and consist of neither color nor shape. The five poisonous emotions dissolve where they are, leaving no trace. Original wakefulness consciously dawns. Thoughts are freed as dharmata. The rope of duality is cut. When you practice after having realized this, whichever of the five poisonous emotions arises will dawn as dharmata. They need not be rejected. Original wakefulness does not need to be produced. This is the instruction in letting the five poisons be naturally liberated. When you practice in accordance with this principle, you cannot avoid attaining buddhahood. Nevertheless, women like you ignite their minds with the five poisonous emotions. They drench themselves in unwholesome tendencies and indulge in their desires. Their craving for a man is like the raging winds of duality. Soiling and fouling, such women grasp at hoarding dust. Thinking not of the Dharma, but only of themselves, they are callous and unyielding. The five poisons hold the danger of running wild, so apply yourself to practice.

Lady Matingma of Dro then asked the Lotus Master: Great master, hear me. For a woman like me, who has many tasks and many distractions, please bestow an instruction for awakening enlightenment without having to abandon activities.

The master instructed her in these words: Lady Matingma of Dro, listen here. Dharmata manifests in countless ways, and everything is therefore the awakened state. To enjoy without clinging to any of the five sense pleasures is like enjoying a plate of food. Nonattachment is the way of a buddha's action. Since self-existing wakefulness unfolds from oneself, every recollection is wakefulness. Whatever occurs in your mind, do not follow it; let it clear where it occurs-that itself is the awakened state. lt is like a water bubble that comes from the water and dissolves back into the water. Spinning through samsara is impermanent; it has no substance whatsoever. No matter how you may circle through the incessant unfolding of birth, old age, sickness, and death, like magical apparitions, none of these have any substance, since they all occur from your own mind. Understand them to be magical illusions; they are experienced, and yet they are unreal. The belief in a self is a delusion, so do not believe that an ego or a self has any substance. House and property, husband and children, wealth and belongings are all like objects in a dream; treat them like fantasies, since they are unreal and illusory. All worldly activities are painful in nature. Like the thread from the silkworm's spittle, they unfold from you, and then they chain you. Whatever you do, give it the seal of no concept, and dedicate your actions as the accumulation of merit. If you practice in this way, every action you do becomes a dharma that leads to attaining buddhahood. Nevertheless, simple women like you have little fortitude. Having physical enemies, you cannot practice the Dharma but are forced into marriage. Your bad karma involves you in countless tasks, so you never think of the Dharma. Very few women succeed in Dharma practice, so embolden yourself with perseverance.

Then Lady Jewel Crest of Margong asked the master: For a woman like me, who has unwholesome karma, please bestow an instruction for not having to be again reborn as a woman in the future.

The master replied: Lady of Margong, listen here. The awakened mind that is a self-existing knowing is not formed in the past, present, or future; also, it is neither male nor female nor neuter and has no difference in quality. Its self-existing and self-arising natural presence, dharmata that does not arise, is free from death, transmigration, and destruction. In it, there is no dread of change. Since the unfolding of thoughts from this mind is wakefulness, there is no need for effort or cultivation. Thought arises within it and dissolves back into it, like clouds in the sky. Dharmakaya is present within you. Since it is never formed, samsara is pure from the beginning. It does not incarnate into a body. The play of dharmata is the nature of intelligent insight, and once you understand this, there is nothing inferior in being a female. While failing to know the nature of dharmata, being born as a mighty king does not stop samsara's flow. In any case, nothing whatsoever can help you unless you realize dharmata that does not arise, just like no child can be born from a barren woman. Yet as soon as you realize the never-arising dharmata, there is also no need to take rebirth. Nevertheless, women like you are not clever enough to practice the Dharma. You lack the armor of perseverance and cannot practice. Your timid intellect makes it difficult to show you the nature of dharmata; your weak fortitude prevents you from realizing it. Very few women succeed in Dharma practice, so try your best to endeavor and apply your mind to the practice.


Lady Sparkling Light of Chim then asked the Lotus Master: For a stupid woman like me, please bestow an instruction that awakens to enlightenment through a single phrase.


The master replied: Lady of Chim, listen here. From the beginning, your mind has been a self-existing natural presence that never arises and is primordially present within your stream-of-being. It is not something that needs to be re-achieved through effort. Since this nature of mind is not a concrete thing, training init means to cultivate nothing whatsoever. It is not an object to be cultivated, nor is there anyone to cultivate it. Since your thinking is an original wakefulness, do not regard dullness and agitation as defects. Since they have no identity, your thoughts naturally dissolve and dharmata's natural presence comes to the fore. Dullness clears as it arises from and dissolves into this nature. Agitation also clears into basic space as it arises from this nature. Since the fruition is not a thing that is achieved, it is enough to simply realize your own mind. Since your mind neither dies nor transmigrates, it" is the single sphere of dharmakaya. Once you understand this meaning, the realization of the single cut, that itself is the awakened state of a buddha. Nevertheless, fickle and suspicious women like you are incapable of following your master's advice with your rigid and incorrigible emotions. Only a few of you can reach the end of Dharma practice; but if you do practice, treasure your master's instructions. Be willing to face at least a little hardship.

Lady Mati of Ruyang then asked the Lotus Master: Since my diligence is weak, please bestow an instruction on nonaction. The master replied: Lady Mati of Ruyang, listen to me. The nature of dharma ta is not a concrete substance, and therefore is not something that can be produced. Since this dharmata nature is present from the beginning, it does not result from bowing down. The nature of dharmata is within you, present and un-obscured. Once you realize that your mind has no identity, that itself is the awakened state. It is not something that needs to be achieved. All effort and striving merely chains you to craving. Let be, un-contrived and without meditating. Nevertheless, senseless women like you don't understand, no matter how much you are taught. Even when dharmakaya is pointed out, you don't recognize it. When introduced to the awakened state, you still don't see it. Even when taught, it is hard for you to realize the single cut of non-action. Most of you will distort this teaching for women, so don a stronger armor and beware of being seized by the mara of taking a husband. Don't spawn children; instead practice in solitude, even though it is hard.

Once again, the Lotus Master gave the women some advice: Listen here, you faithful lady maidens. As your source of refuge, the most excellent is the Three Jewels, so exert yourselves in the methods for taking refuge. This life will be fortunate and will prevent you from being bom in the lower realms in the future. As your object of trust, the most excellent is your guru, so honor him as high as the crown of your head. This life will be blessed, and he will guide you along the path in your future lives. As your place of worship, the most excellent is your yidam, so offer feasts and give tormas. This will fulfill your aims in this life and bring you prosperity in your future ones. As your objects of honor, the most excellent are your parents, so serve and care for them. It will bring immediate benefit in this life and assure their help in the future. As a companion, the most excellent is your husband, so value him as you would your own eyes. It will make this life virtuous and ensure a birth of good standing in your next. Since women have the most control over immediate circumstances, be generous with your meals. This will ensure you amiable servants in this life and affluent food and wealth in your future lives. Since they are karmie creditors from the past, make sure your offspring embrace the Dharma. This will help you in this life and help them in the future.

The Lotus Master then continued: Listen here, you lady maidens. The awakened mind ofknowing is neither małe nor female. Dharmata of self-existing wakefulness has neither lofty nor humble standing. Self-existing dharmakaya is neither high nor low. The nature of the single sphere is beyond increase and decrease. The buddha-mind lies beyond dimension. Things and their nature are not a duality. Once you realize that your mind is the buddha, the buddha does not need to be sought elsewhere. Realize the nature of your mind and train in that. Venerate your guru and the Precious Ones and live in accordance with the Dharma to the best of your ability. Then, though bom as women, you are both wise and magnificent.

The seven women attained realization and rejoiced in the master's words. They prostrated to him, circled him, and made a lavish feast offering. LadyTsogyal, the Princess ofKharchen, out of consideration for future people, wrote his words down at that very time, at Juniper Ridge of Crystal Pearls.

SEAL, SEAL, SEAL.

Source: http://www.thehiddenyogi.com/2017/05/padmasambhavas-instruction-for-women-on.html?spref=fb

From a book "Treasures from Juniper Ridge (of Crystal Pearls) published by Ranjung Yeshe Publications -'Profound Terma of Padmasambhava to the Dakini Yeshe Tsogyal. Translated by Erik Pema Kunsang & MarciaBinder Schmidt. The book contains Terma recorded and concealed by Yeshe Tsogyal; and revealed in the 12th century by Terton Nyang Ral Nyima Ozer (1124 - 1192).

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' Ten Foundations of Training '

The Master said: When practicing the dharma, you must train perfectly in the ten foundations of training.

The lady Yeshe Tsogyal asked: What are these ten foundations of training?

The Master said: You must resolve through the view, gaining understanding of all the teachings, like the garuda bird soaring in the skies.

You must find certainty through the conduct, without being intimidated by anything whatsoever, like an elephant entering the water.

You must practice through the samadhi, clearing away the darkness of ignorance, like lightning a lamp in a dark room.

You must accomplish the aim through the instructions, liberating all phenomena in your nature, like finding a wish-fulfilling jewel.

You must progress gradually through the empowerments, being free from the fear of falling into samsara, like a prince ascending the royal throne.

You must keep the basis through the samayas, not letting any of your actions be wasted, like fertile ground.

You must liberate your being through learning, becoming adept in all aspects of the dharma, like a noble steed freed from its chains.

You must compare all sources, understanding all the philosophical schools of the dharma, like a bee seeking a hive.

You must condense them into a single point, understanding that all the numerous teachings are of one taste, like a trader adding together his profits.

You must reach eminence in knowledge, understanding clearly and distinctly the meaning of all the teachings, like arriving at the summit of Mount Sumeru.

The people of Tibet who desire to be learned without training themselves in these points are not learned in the essential meaning but become practitioners with much sectarianism.

This is due to the fault of not having become adept in these ten foundations of training.

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Explanation of the Vajra Guru mantra

Om Ah Hum Vajra Guru Padma Siddhi Hum (Sanskrit)

Om Ah Hung Benza Guru Pema Siddhi Hung (Dialectic variation in Tibetan pronunciation)

In response to Yeshe Tsogyal's request, the Great Master responds.

"O daughter of good family, the Vajra Guru mantra is not just my single essence mantra, it is the very essence or life force of all the deities of the four classes of tantra, of all the nine yanas, and all of the 84,000 collections of dharma teachings. The essence of all of the buddhas of the three times, all of the gurus, yidams, dakas and dakinis, dharma protectors etc., the essence of all of these is contained and is complete within this mantra. How, you may ask, does this work? What is the reason for all these being complete with this mantra? Listen well and hold this in mind. Read it again and again. Write it out for the benefit of sentient beings, and teach it or demonstrate it to beings in the future.”

OM AH HUNG VAJRA GURU PEMA SIDDHI HUNG
OM AH HUNG are the sublime essence of the principles of enlightened body, speech, and mind

VAJRA is the sublime essence of the

indestructible family GURU is the sublime essence of the jewel family

PEMA is the sublime essence of the lotus family
SIDDHI is the sublime essence of the activity family HUNG is the sublime essence of the transcendent family

OM AH HUNG VAJRA GURU PEMA SIDDHI HUNG

OM is the perfect splendor and richness of sambhoghakaya, the manifest body of splendor
AH is the total unchanging perfection of dharmakaya, the manifest body of absolute reality

HUNG perfects the presence of Guru Padmasambhava as the nirmanakaya, the manifest body of emanation
VAJRA perfects all the heruka deities of the mandalas
GURU refers to the root and transmission gurus and the holders of intrinsic awareness PEMA perfects the assembly of dakas and dakinis

SIDDHI is the life force of all the wealth deities and the guardians of the treasure teachings
HUNG is the life force of the dharmapalas, the protective deities.

OM AH HUNG VAJRA GURU PEMA SIDDHI HUNG

OM AH HUNG are the life force of the three classes of tantra
VAJRA is the life force of monastic discipline and the sutra class of teachings GURU is the life force of abhidharma and kriya (action) yoga, the first level of tantra
PEMA is the life force of the charya (conduct) tantra, the second class of tantra, and yoga (joining) tantra, the third class of tantra
SIDDHI is the life force of the mahayoga and anuyoga classes of teachings HUNG is the life force of the ati yoga, the Natural Great Perfection (Dzogchen)

OM AH HUNG VAJRA GURU PEMA SIDDHI HUNG

OM AH HUNG purify obscurations arising from the three mental poisons -- desire-attachment, aversion, and ignorance
VAJRA purifies obscurations which stem from anger
GURU purifies obscurations which stem from pride

PEMA purifies obscurations which stem from desire and attachment
SIDDHI purifies obscurations which stem from envy and jealousy
HUNG in a general way purifies obscurations which stem from all emotional afflictions

OM AH HUNG VAJRA GURU PEMA SIDDHI HUNG

Through OM AH HUNG one attains the three kayas
Through VAJRA one realizes mirror-like pristine awareness
Through GURU one realizes the pristine awareness of equalness Through PEMA one realizes the pristine awareness of discernment Through SIDDHI one realizes the all-accomplishing pristine awareness Through HUNG one realizes the pristine awareness of basic space

OM AH HUNG VAJRA GURU PEMA SIDDHI HUNG

Through OM AH HUNG gods, demons and humans are subdued
Through VAJRA one gains power over the malevolent forces of certain gods and demons
Through GURU one gains control over the malevolent forces of the Lord of Death and the cannibal demons
Through PEMA one gains control over the malevolent influences of the water and wind elements
Through SIDDHI one gains control over the malevolent influences of non-human forces and spirits bringing harm and exerting negative control over one‘s life Through HUNG one gains control of the malevolent influences of planetary configurations and earth spirits

OM AH HUNG VAJRA GURU PEMA SIDDHI HUNG

OM AH HUNG accomplishes the six spiritual virtues VAJRA accomplishes pacifying activity
GURU accomplishes enriching activity
PEMA accomplishes magnetizing activity

SIDDHI accomplishes enlightened activity in general HUNG accomplishes wrathful enlightened activity

OM AH HUNG VAJRA GURU PEMA SIDDHI HUNG

OM AH HUNG avert all imprecations and curses
VAJRA averts the negative consequences of breaking one‘s samaya with the deities of pristine awareness
GURU averts the negative influences of the eight classes of gods and demons in samsara
PEMA averts the negative influences of worldly gods and demons
SIDDHI averts the negative influences of nagas and earth spirits
HUNG averts the negative influences of gods, demons, humans, samsaric gods

OM AH HUNG VAJRA GURU PEMA SIDDHI HUNG

OM AH HUNG defeat the army of the five mental poisons VAJRA defeats anger
PEMA defeats desire-attachment
SIDDHI defeats envy and jealousness

HUNG defeats the armies of gods, demons and humans

OM AH HUNG VAJRA GURU PEMA SIDDHI HUNG

OM AH HUNG brings about spiritual accomplishments or siddhis
VAJRA brings about the siddhi of the peaceful and wrathful deities
GURU brings about the siddhi of the awareness-holders and the lineage gurus PEMA brings about the siddhi of the dakas and dakinis and dharma protectors SIDDHI brings about the mundane and supreme siddhis
HUNG brings about the siddhi of accomplishing whatever one wishes

OM AH HUNG VAJRA GURU PEMA SIDDHI HUNG

OM AH HUNG transfers consciousness to pure realms of experience
VAJRA transfers consciousness to the eastern pure realm of Manifest Joy GURU transfers consciousness to the southern pure realm of Glory and Splendor
PEMA transfers consciousness to the western pure realm of Great Bliss
SIDDHI transfers consciousness to the northern pure realm of Excellent Activity HUNG transfers consciousness to central pure realm of Unwavering

Taken from a more extensive teaching by Lama Tarchin Rinpoche.ii

Another meaning of the Guru Rinpoche (Vajra Guru) Mantra

Om Ah Hung Vajra Guru Pema Siddhi Hung

(actually pronounced) Om Ah Hung Benza Guru Pema Siddi Hung

Dilgo Khyentse Rinpoche (former head of the Nyingma Lineage, deceased) explains:

"It is said that the twelve syllables Om Ah Hum Vajra Guru Padma Siddhi Hum carry the entire blessing of the twelve types of teaching taught by Buddha, which are the essence of His Eighty-four Thousand Dharmas.

Therefore to recite the Vajra guru mantra once is the equivalent to the blessing of reciting.....or practicing the whole teaching of the Buddha.

The wisdom mind of Padmasambhava is manifested in the form of the mantra; these twelve syllables are actually the emanation of His wisdom mind, and they are endowed with His entire blessing. The vajra guru mantra is Padmasambhava in the form of sound. So when you invoke Him with the recitation of the twelve syllables, the blessing and merit you obtain is tremendous. In these difficult times, just as there is no Buddha or refuge we can call upon who is more powerful than Padmasambhava, so there is no mantra that is more fitting than the Vajra Guru Mantra."iii

Another explanation of the Guru Rinpoche (Vajra Guru) Mantra

Padmasambhava mantra
Oṃ Āḥ Hūṃ Vajra Guru Padma Siddhi Hūṃ1 (Om Ah Hum Vajra Guru Padma Siddhi Hum)

Padmasambhava was a historical teacher who is said to have finally converted Tibet to Buddhism. He was a renowned scholar, meditator, and magician, and his mantra suggests

his rich and diverse nature.

Om Ah Hum have no conceptual meaning.

Om is often regarded as being the primeval sound, and in fact the sound-symbol of reality itself. It represents the universal principle of enlightenment. You can read about Om in more detail on the page about the Om Shanti mantra (see Annex).

Ah, in traditional explanations, is usually said to be connected with speech (more about that in a moment) but in Sanskrit ―ah‖ is a verb meaning ―to express , signify ; to call (by name).‖ So it suggests evoking, or calling forth, the manifestation of enlightenment.

Hum is often thought of as representing the manifestation of enlightenment in the individual human being. This may be a complete coincidence, but hum is similar to the first person singular ―aham,‖ which means of course ―I.‖

Often these syllables are associated with body, speech, and mind respectively (i.e. the whole of one‘s being). So there‘s a suggestion that we are saluting the qualities that

Padmasambhava represents with all of our hearts (and minds, and bodies).

Vajra means thunderbolt, and represents the energy of the enlightened mind. It can also mean diamond. The implication is that the diamond/thunderbolt can cut through anything. The diamond is the indestructible object, while the thunderbolt is the unstoppable force. The vajra also stands for compassion. While it may seem odd to have such a ―masculine‖ object representing compassion, this makes sense in esoteric Buddhism because compassion is active, and therefore aligned with this masculine symbol. (The term ―masculine‖ does not of course imply that compassion is limited to males!)

Guru, of course, means a wise teacher. It comes from a root word, garu, which means ―weighty.‖ So you can think of the guru as one who is a weighty teacher. Padmasambhava is so highly regarded in Tibetan Buddhism that he is often referred to as the second Buddha.

Padma means lotus, calling to mind the purity of the enlightened mind, because the lotus flower, although growing in muddy water, is completely stainless. In the same way the enlightened mind is surrounded by the greed, hatred, and delusion that is found in the world, and yet remains untouched by it. The lotus therefore represents wisdom. Again, while westerners would tend to assume that the flower represents compassion, the receptive nature of the flower gives it a ―feminine‖ status in esoteric Buddhism, and to the lotus is aligned with the ―feminine‖ quality of wisdom. And once again, there is no implication that

wisdom is in any way limited to those who are female. The words masculine and feminine here are used in a technical sense that‘s completely unrelated to biology.

And Siddhi means accomplishment or supernatural powers, suggesting the way in which those who are enlightened can act wisely, but in ways that we can‘t necessarily understand. Padmasambhava is a magical figure, and in his biography there are many miracles and tussles with supernatural beings.iv

Annex – Explanation of mantra OM

Om (Oṃ)

Like many mantras, this one begins with "Om". Om has no meaning, and its origins are lost in the mists of time. Om is considered to be the primeval sound, the sound of the universe, the sound from which all other sounds are formed.

In the Brahminical tradition, from where Buddhism

undoubtedly obtained mantra practice, Om is not just the universal sound, but the sound of the universe itself. For example in the (non-Buddhist) Mandukya Upanishad, it is said:

Om! — This syllable is this whole world.

Its further explanation is: –
The past, the present, the future — everything is just the word Om.

And whatever else that transcends threefold time — that, too, is just the word Om.

Om is therefore a sound symbolizing reality. It represents everything in the universe, past, present, and future. It even represents everything that is outside of those three times. It therefore represents both the mundane world of time in which the mind normally functions, and the world as perceived by the mind that is awakened and that experiences the world timelessly. It represents both enlightenment and non-enlightenment.

You could regard Om as being the equivalent of white light, in which all of the colors of the rainbow can be found.

One Sanskrit-English dictionary says the following:

"A word of solemn affirmation and respectful assent , sometimes translated by ̳yes, verily, so be it‘ (and in this sense compared with Amen); it is placed at the commencement of most Hindu works, and as a sacred exclamation may be uttered at the beginning and end of a reading of the Vedas or previously to any prayer; it is also regarded as a particle of auspicious salutation [Hail!];

Om appears first in the Upanishads as a mystic monosyllable, and is there set forth as the object of profound religious meditation, the highest spiritual efficacy being attributed not only to the whole word but also to the three sounds A, U, M, of which it consists."

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A hundred things may be explained, a thousand told, But one thing only should you grasp. Know one thing and everything is freed – Remain within your inner nature, your awareness!

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Adorn yourself with the eminent virtues of the Victorious Ones!

You may have the bravery of a strong fighter, but unless you possess the intelligent strength of discriminating knowledge, you will not turn the tide in the battle with samsara. So possess the intelligent strength of discriminating knowledge!

You may possess the power and might of a world ruler, but unless you gain mastery over your own mind, when the time of death arrives you still haven’t attained the power of freedom. So gain mastery over your mind!

You may speak like the Lion of Speech [Manjushri], but unless you take to heart the primordially pure nature of resounding emptiness, that will not prevent the ripening of karma. So take to heart the primordially pure nature of empty resounding!

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May I recognize all the manifestations
that appear to me in the bardo (intermediate state)
as being my own projections;
emanations of my own mind.

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Guru Padmasambhava

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When you recognize the nature of mind, fabrication and effort are naturally freed.

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Guru Padmasambhava

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You may try to support your family and friends, but at the time of death all other actions besides the virtuous practices of Dharma activities will have been pointless. So constantly apply yourself to spiritual practices in thought, word, and deed!

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Guru Padmasambhava

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The non-created, self-radiant wisdom being actionless, immaculate, and transcendent over acceptance and rejection, is itself the perfect practice.

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Guru Padmasambhava

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To be a meditator doesn’t simply mean to live in a cave; it means to train oneself in the true meaning [of the natural state].

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Guru Padmasambhava

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To be diligent doesn’t mean to engage in various restless activities; it means to exert oneself in the means of leaving samsaric existence behind.

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Guru Padmasambhava

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Your castle of earth and stone may be beautiful, but unless you dwell in the fortress of the unchanging, you must depart and leave it behind. So keep to the fortress of the unchanging!

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