The Aspiration Prayer Samantabhadra as the Ninetheenth Chapter

Then the primal buddha, Samantabhadra, spoke this special aspiration prayer of samsāric sentient beings powerlessness not to awaken.


All that appears and is possible, samsära as well as nirvāna,
has a single ground, yet two paths and two results-
the miraculous displays of awareness and unawareness.
Through the aspiration prayer of Samantabhadra,
may all awaken in a fully perfect manner
in the palace of the dharmadhatu.

The ground of all is unconditioned-
the self-arising, inexpressible, vast spaciousness
without the names of the dyad of samsāra and nirvāņa.
If there is awareness of just this, it is buddhahood,
unaware, sentient beings wander in samsära.
May all sentient beings of the three realms
Be aware of the actuality of the inexpressible ground.

I, Samantabhadra,
am aware that this very actuality of the ground
without causes and conditions is self-arising from the ground,
unaffected by the laws of outside and inside, or superimposition and denial,
and free from the stains of the darkness of mindlessness.
Therefore, self-appearances are untainted by any flaws.

Within self-awareness's resting in its seat,
here is no fear or anxiety, even if the threefold existence is destroyed,
nor is there attachment to the five sense pleasures.
In nonconceptual, self-arising cognizance,
neither solid forms nor colors exist.

The unceasing lucidity dimension of awareness
is of a singe essence and yet has five wisdoms.
The five primal buddha families spring forth
from the maturation of these five wisdoms
Through wisdom's fully unfolding from that,
and forty-two buddhas originate.

Through the dawning of the dynamic energy of the five wisdoms,
the sixty blood-drinkers come to life.
Therefore, ground awareness was never deluded,
since I am the primal buddha,
through making my aspiration prayer,
may the sentient being who cycle through the three realms
recognize the face of self-arising awareness
and fully unfold great wisdom.

My emanations are an uninterrupted flow,
unfolding as inconceivable billions
and displaying as a vast array of suitable guidance.
Through my compassionate aspiration prayer,
may all sentient beings who cycle through the three realms
leave their abodes of the six families behind.

At first, since deluded sentient beings
do not dawn as awareness in the ground,
they are absolutely mindless and oblivious
Exactly that is unawareness, the cause of delusion.
From being dazedly unconscious within that,
a fearful and anxious vague cognizance stirs.

From that, self and others as well as clinging to enemies arise.
Through the gradual blossoming of latent tendencies,
samsara unfolds, taking its natural course.
By virtue of that, the five poisons of the afflictions flourish
And the karmas f these five poisons become an incessant flow.
Thus, the ground of sentient beings’ delusion
is mindless unawareness.
Hence, through this aspiration prayer of myself, the buddha,
may all know awareness itself.

Connate unawareness
is mindless, oblivious cognizance.
Imaginative unawareness
is the clinging to the duality of self and others.
This twofold connate and imaginative unawareness
is the ground of delusion of all sentient beings.
Through this aspiration prayer of myself, the buddha,
may all samsäric sentient beings’
darkness of dull mindlessness be dispelled,
their cognizance of clinging to duality be translucent,
and awareness recognize its own face.

The mind of dualistic clinging is doubt--
due to the arising of subtle fixation,
dense latent tendencies gradually unfold.
Be it food, wealth, clothing, places, companions,
the five sense pleasures, or beloved relatives,

We are tormented by the desire attached to what is attractive.
These are mundane delusions--
the karmas of apprehender and apprehended are never exhausted
When the results of clinging ripen,
we are born as hungry ghosts tortured by craving--
how pitiful is our hunger and thirst!
Through this aspiration prayer of myself, the buddha,
may sentient beings with the clinging of desirous attachment
neither cast out the torment of desire
nor welcome the clinging of desirous attachment within,
but may awareness take its very own seat
through letting cognizance relax in its own state,
and may discriminating wisdom thus be attained.

A subtle mind of fear stirs
around the appearance of outer objects,
and the unfolding of hatred's latent tendencies
leads to fixating on enemies and rough beating and killing
When the results of hatred ripen,
oh, how we suffer by being boiled and burned in hell!
Through this aspiration prayer of myself, the buddha,
when fierce hatred flares up
in all sentient beings who migrate in six ways,
may it settle in its own state without adopting or rejecting
awareness take its very own seat,
and lucid wisdom thus be attained.

Due to our own mind having become haughty,
our mind vies with others and our mentality dismisses them.
Through the arising of a mind of intense pride,
we experience the suffering of our fighting and struggling with others.
When the results of those actions ripen,
we are born as gods experiencing transition and downfall.
Through this aspiration prayer of myself, the buddha,
when sentient beings give rise to a haughty mind,
may their cognizance relax in its own state,
awareness take its very own seat,
and the wisdom of equality thus be attained.

Through the latent tendencies of rampant dualistic clinging
the competitive mind of fighting and struggling blossoms
from the pain of praising ourselves and disparaging others.
Having thus been born in the asura realm of killing and slashing,
we take a deep plunge into the hell realms. Through the aspiration prayer of myself, the buddha,
when a competitive mind, fighting, and struggling arise,
may enmity not be entertained but relax in its own place,
cognizance take its very own seat,
and the wisdom of unobstructed enlightened activity thus be.

Through mindlessness, indifference, distraction,
obtuseness, dullness, forgetfulness,
unconsciousness, laziness and nescience,
we roam as animals, without shelter as a result.
Through this aspiration prayer of myself, the buddha,
may the radiance of lucid mindfulness shine
in the darkness of our nescience and dullness,
and may nonconceptual wisdom, thus be attained.

All sentient beings of the three realms
are equal to myself, the buddha, the ground of all,
but it has become the ground of mindless delusion.
Right now, they engage in meaningless activities,
with the sixfold karmas being like the delusions in a dream.
I, however, am the original buddha.
In order to guide the six realms through emanations,
through this aspiration prayer of Samantabhadra,
may all sentient beings without exception
become awakened in the dharmadhātu.


From now on, through yogic practitioners with great power
making this aspiration prayer of great power
within the state of self-luminous awareness free of delusion,
all sentient beings who hear this
will fully awaken within three lives.

During the times of solar or lunar eclipses,
at the occurrence of loud noises or earthquakes,
at the solstices, or at the turn of the year,
if we let ourselves arise as Samantabhadra
and recite this within the hearing of all,
all sentient beings of the three realms,
through the aspiration prayer of such yogic practitioners,
will gradually become free from suffering
and then swiftly attain buddhahood.

In the Tantra That Teaches the Great Perfection as Samantabhadra's Unobstructed Awakened Mind, this is the nineteenth chapter, which teaches that through making this aspiration prayer of great power, sentient beings are powerless not to awaken.

Wheel of Dharma