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(12) THE ACCOMPLISHMENT OF GLORIOUS TRUE REALITY

In the language of India: Śrītattvasiddhi³⁴³

In the language of Tibet: Dpal de kho na nyid grub pa

I pay homage to Śrī Vajrasattva

The vajra of the awakening of a buddha

is accomplished in this life, not in others

Without body, speech, and mind being in

good condition, it won’t be accomplished [1]

Without the continuous enjoyment of desire,

true reality will not come to be accomplished

The reliance upon whatever may be desired³⁴⁴

is thanks to the nondual wisdom that is pure [2]

If such is not the case, you fall into wrongness

From that, suffering arises as a matter of course

Therefore the wise ones who are blessed by

mantra engage in the preliminary for purity³⁴⁵ [3]

Just as water drops become salty

if they are falling into the ocean,

if salt has entered the Milk Ocean,

it will in turn become nectar³⁴⁶ [4]

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Just as those who know venomous snakes’

nature are able³⁴⁷ to take away their power,

in the mind streams of others, true reality

does not go beyond the state of the five³⁴⁸ [5]

Furthermore, if oppressed by desire,

this very desire constitutes medicine,

just as for those tormented by poison,

that very poison is great as medicine [6] {2}

Just like fire for those burned by fire

and thorns for those pained by thorns,

so for those disturbed by the afflictions,

these very afflictions are great as nectar [7]

For example, those who know poison’s nature

will not be harmed even if they ingest poison³⁴⁹

Likewise, those who know the nature of objects

will not be harmed by the enjoyment of desire [8]

Similar to the case of a lotus in the mud³⁵⁰

dwelling in mud but not being tainted by it,

those who know true reality should always

engage in desire by means of relishing it [9]

Hence, without fearing anything,

this will be enjoyed in particular

If relying on the five desirables,

siddhis will be attained swiftly [10]

Through austerities, yogic disciplines,

and fasting,³⁵¹ the elements will dry out

By having dried out, there is suffering,

and by suffering, the mind is distracted

By distraction, siddhi³⁵² becomes altered³⁵³ [11]

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Therefore those who strive for³⁵⁴ the supreme siddhi

shouldn’t engage in austerities and yogic disciplines!

In just the way there is bliss, thus receive it!

If bliss is relinquished, there exists no siddhi [12]

Therefore, in a pleasant location,

with the twelve lovely young ladies

who are endowed with large eyes,

are striking in their form and youth, [13]

and have stable, unwavering samaya

as well as noses that resemble lotuses,³⁵⁵

they frolic with great passion’s taste—

supremely skillful as well as charming, [14]

these impassioned yogīs unite with them,

thus abiding in the cakra’s center themselves³⁵⁶

Those who possess samaya should gather {3}

in a pure continuous stream day and night [15]

Hairs aquiver, shivering and trembling,

smiling, giggling, as well as laughing,³⁵⁷

and reaching the state of intoxication

are called “the seven that cause descent” [16]

Swooning, becoming intoxicated, shifting,

frolicking, irrigating, and greatly increasing,

thrusting out the legs, moving around the arms,

with mudrās, signs, and physical expressions, [17]

and shouting out KILI KILI and PHAṬ³⁵⁸

in fearful,³⁵⁹ excited, fierce ways and such,

the frolicking vīras are churning away,

biting,³⁶⁰ indulging in all kinds of chatter, [18]

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wailing while fainting, and reversing³⁶¹—

within the ocean of love and ecstasy,

the light born from the signs of bliss

is the mind that is lucid by nature [19]

It possesses nondual and lucid miraculous

powers as well as supernatural knowledges

It is thus beautified by the twelve distinct

features of the utter peace of true actuality [20]

The divine syllable E, which is

adorned with VAṂ at its center,³⁶²

represents all bliss’s repository,

the jewel casket of buddhahood [21]

From that, the ecstasies will arise,

distinguished by different moments³⁶³

Due to the progression of the number

of ecstasies, they are to be manifested [22]

Through the three emptinesses’ union,

the all-emptiness becomes luminosity³⁶⁴

Through pure true reality manifesting,

the supreme state will clearly manifest [23]

Hence the intelligent should perceive

the subtle mind that is without motion

As long as it does not clearly manifest,

they should engage in familiarization [24] {4}

When luminosity’s state is attained,

it arises in its own way as it pleases³⁶⁵

It is there that the four moments

and likewise the four ecstasies lie [25]

This should be understood by the wise ones

as the distinctions that are designated as

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“the moment of variety,” “maturation,”

“consummation,” and “characteristics’ lack” [26]

Variety consists of a lot of aspects,

such as embracing as well as kissing

Maturation constitutes its reversal—

thinking, “I am experiencing bliss” [27]

Consummation has the character of experience

“That I am experiencing bliss is beautiful”

Characteristics’ lack is other than those—

free of characteristics of passion and dispassion³⁶⁶ [28]

More supreme than ecstasy, supreme ecstasy,

and cessational ecstasy is the connate one³⁶⁷

The bliss of ecstasy is merely a slight one³⁶⁸

Supreme ecstasy is superior compared to it [29]

Cessational ecstasy is dispassion—

the connate one is devoid of those,

being the three moments of “swoon,”

“about half a mātrā,” and “a mātrā”³⁶⁹ [30]

By differentiating the native taste³⁷⁰

of true bliss, the connate is known

Fainting lacks wisdom completely

Cognizing it a bit is half a mātrā [31]

The wisdom endowed with the supreme

of all aspects is what constitutes a mātrā

For that reason, the wisdom of true reality

is nondual wisdom’s lucid manifestation [32]

It lacks passion and dispassion

It is not both, nor is it emptiness

It is none of all, nor is it not all

In other words, all is dissolved [33]

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As all kinds of rain streaming down

have many different tastes and forms, {5}

but once they enter a single vessel,

merge and become of a single taste, [34]

likewise, the great bliss of wisdom,

in its form, is lucid by its essence

Through nondual equality’s³⁷¹ yoga,

phenomena’s entirety is overcome [35]

With a mind of letting wisdom’s stream flow,

the wise ones are perceiving exactly this

Having the form of a motionless, subtle,

and unobscured bindu, it is free of thought [36]

True reality without beginning or end

is unarisen, uncreated, and supreme

The ground of all the phenomena

of living creatures is this suchness³⁷² [37]

Since the buddhas, bodhisattvas,

and yogīs who view true reality

do not see this true reality at all,

what could those outside of it think?³⁷³ [38]

Therefore, what is the point of outsiders

engaging in made-up³⁷⁴ worship and such?

Giving up all, familiarize with true reality!

Everything will be accomplished by this [39]

At the time when the jewel is entered

by virtue of the union of āli and kāli,³⁷⁵

the vāyu is seized by pith instructions

Then, wisdom is achieved by seeing³⁷⁶

Throughout the infinity of eons,

it is there that passion remains³⁷⁷ [40]

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Attaining the state of luminosity,

the yogīs of ordinary appearance³⁷⁸

who are venerated by all beings

are to rely on the fourth’s reality

Yogīs who cultivated this before

will swiftly gain accomplishment [41]

The cause is sealed with the result and

the result is also sealed with the cause³⁷⁹

Due to sealing cause and result as one, {6}

it is mahāmudrā that will spring forth [42]

Night (the dimension of illumination), lucid sun rays radiating (the increase of illumination),

and their boundary (the culmination of illumination), by their own natures, move not together³⁸⁰

That which is neither night,³⁸¹ nor day, nor their boundary, and is free from any of these natures

constitutes what the supreme guru has declared to be awakening—it is the sphere of yogīs [43]

Just like outside, so inside

Just like inside, so outside

It is apt to be accomplished

by this yoga that is nondual [44]

This concludes “The Accomplishment of Glorious True Reality” composed by the great master Keralipa. It was translated, edited, and finalized by the Indian upādhyāya Vajrapāṇi and the Tibetan lotsāwa Mapen Chöbar.³⁸² {7}