Bring your attention to the middle of your body where the three channels are. These are more open. Be aware of this openness and continue to focus your attention on this openness.
Below the navel to the crown, this part of your body is more open and shining. Be aware that this is like a being of light. (45 sec)
The practitioner still takes the Five-fold Posture of Meditation and performs the nine breaths of purification. Then one visualizes the tree of assembly with Shenla Ökar in the middle, as described above, and calls forth the coming down of the wisdom beings in the visualization. There are seven levels in this practice:
1. While a long HUNG sounds, one visualizes white rays of light coming from the form of Shenla, and these dissolve all sentient beings in masses of light, like rainbows, which then merge with us;
2. Then, at the sound of PHAT, one sees one's own body grow to an infinite size so that it fills the whole space and encompasses all sentient beings and the world systems within themselves;
3. Thereupon, fire of wisdom emanates from the heart of Shenla, and these flames come to cleanse all sentient beings by burning and consuming all their sins and obscurations;
4. Then the winds of wisdom go out from him, and come to purify them by scattering their ashes;
5. And finally, the water of wisdom emanates from him and purifies all beings by washing out whatever is left over;
6. Streams of white A-syllables come from the heart of Shenla and enter the summit of the heads of all sentient beings, whereupon they are transformed into divine beings; and
7. One recites the Mantras to confirm this transformation.
Then, the practitioner visualizes that the Root Guru in the shape of Kunzang Shenla sits in the sky in front of him. This is just another name for the Sambhogakaya aspect of Shenla Ökar. He is surrounded from the outer Yidams of the Lesser or Outer Tantras and the Inner Yidams of the Higher or Inner Tantras, the Buddhas of the Ten Directions, the Vidyadharas, the Bodhisattvas, and the Gurus of Transmission Lines, along with the Dakinis and Protectors of Commandments. Then one calls the Jnanasattvas or wisdom beings out of the dimension of space, which is the vastness of the enlightened mind, and these miniature forms, falling down as light rays from the sky into the visualizations, are picked up by the Samayasattvas or symbolic beings, those of the finite discursive mind of the practitioner were created. The symbolic beings are embodied in the visualization of the tree of assembly.
Then you repeat a long HUNG several times very slowly. From the central figure of Kunzang Shenla come countless rays of bright pure white light, like sunbeams, which have the quality of compassion. They radiate in all directions and penetrate the full circumference of the sky. These white lights have the quality of cleansing, pacification and healing. Then these white lights touch all the sentient beings of the six realms of rebirth, especially those beings with which the practitioner has conflicts and problems, whereupon their physical bodies are transformed in masses of rainbow light, meaning that their physical form is transformed into pure radiation energy.
Their physical bodies are dissolved into informal light, only their Namshe or stream of consciousness remains. Then one thinks that from everywhere in all ten directions, these lights are swept together and absorbed by the nature of one's consciousness, that is, these lights dissolve into our heart center.
So this disembodied consciousness is absorbed by your own body. Then the entire outer universe also dissolves in rainbow light and one similarly thinks that everything in the ten directions is swept together and picked up by one's own illusory body. Thus, the entire outer universe is absorbed by the own body.
Then you speak a loud PHAT! and visualize that yout own physical body, along with our consciousness, grows larger and larger until the full extent of the universe's space is filled with one's own body and everything is permeated by one's own consciousness. One has expanded until one's own body has become the entire outer dimension of physical existence. Likewise, everything is equally permeated by one's own consciousness, so that our mind is inseparable from the consciousness of all living beings. Whereupon their physical body is multiplied, enlarged and transformed into the realm of the countless world systems.
Each of these forms has become a universe with its own sun, moon and stars. And within each of these worlds, through the power of Rigpa's magical duplication, there are countless living beings belonging to the three realms. One thinks that they all, together with us, recite Mantras and make the invocations. One should also remember the suffering that these beings have experienced in their different lives within the cycles of Samsara. And after you have infinitely expanded the physical dimension of your own body, you expand and develop the inner space and influence everything around you through that white light of Gnosis, which has the quality of compassion.
Then, especially from the heart of Kunzang Shenla, as well as from the heart of the Sugatas, from the space in which we have visualized the Tree of the Assembly, which is still outside of ourselves, emanate countless masses from the flames of wisdom like big fire storms, sound like thunder and lightning as flashes or like the fire of a terrible volcano. These fires touch all living things. Immediately, all the negative karmic traces and obscurations of ourselves and of all these beings are suddenly and completely burned by this fire of wisdom, which is like the fire that destroys the universe at the end of this Kalpa.
Then the winds of wisdom, like storms or hurricanes, burst forth with a roaring sound from the hearts of the Sugatas. With this, everything from the ashes and the remnants of the karmic traces and obscurations of all sentient beings are whirled up into the sky and blown away as purple fumes.
Finally, the waters of wisdom emerge as great floods, with a rushing sound from the hearts of the Sugatas. In doing so, all traces of ashes from the karmic traces and obscurations of all sentient beings, which was scattered by the winds, will be washed away as a completely black sand-containing liquid; so that no more impurities will remain behind. Thus, all beings were completely purified in this way.
Then the long syllable A sounds three times. From the heart of Kunzang Shenla and the hearts of the other Sugatas radiate an infinite series of white A-syllables, subtle and coarse in aspect, which signify the wisdom of the Buddhas, and they go out to fill the entire atmosphere. These streams of bright white A-syllables rain over all lands and places where living things reside. Then they touch and are picked up by the heads of the individual sentient beings, filling the body and mind with full radiance, transforming these beings into the glorious aspect of Kunzang Shenla himself, because all living beings are potentially the nature of Kunzang Shenla.
Again, lights are shining and transform all areas into great divine celestial palaces located in the centers of the Mandalas. In this way all forms become deities and Mandalas, all sounds become Mantras and all thoughts and memories become contemplations. So all sentient beings and all surrounding places are cleansed and transformed, and all beings come to realize the Buddha's body, speech, and mind. The natural state of every sentient being is recognized as the Original State of Kuntu Zangpo. This process represents the essence of the tantric method, the path of purification and transformation. What is being transformed here is energy and the way the energy manifests. This is part of the dimension of speech. This energy also manifests as visions, transforming impure karmic visions into pure visions.
One should think that all these living beings have in their activities and behavior a divine body with which they practice the Mahamudra. In the tantric system of transformation, the Mahamudra means that the practitioner experiences himself as an enlightened being, not only in terms of visualization, but also in the reality of all senses, the outer and the inner. The mind of all these beings has come under the influence of the Original State, that is, the Natural State of the nature of the mind, which is profound and free of all conceptual elaborations.
Now, all sentient beings in the form of rays of light dissolve into the space where we have visualized the enlightened ones. Then all these visions dissolve into the central figure Shen Lha Ökar, which then dissolves into light, which flows into us (radiates). We think that we receive the quality of the absolute mind of enlightenment and meditate without the distraction of thoughts. (2 min)
From this meditation we then spontaneously emerge as the form of Tönpa Shenrab. We are in the middle of a pure land, surrounded by the gathered refuge. Below us is a crystal clear lake. We are sitting on a white lotus blossom on a sun and moon pillow.
In our heart chakra, a blue syllable HUNG stands on a lotus blossom with a moon disc. This is surrounded by a Mantra wreath. The following syllables turn clockwise as we recite the Mantra.
Thereby light in rainbow colors radiates to all beings in the six realms of rebirth. This is the Great Mantra, which is mainly associated with Tönpa Shenrab, and it serves to cleanse the six realms or destinies of rebirth. The first two syllables signify Buddha and the Great Mother, the perfection of wisdom, while the remaining six syllables signify the Dulshen, or six emanations of Tönpa Shenrab in the six destinies of rebirth.
When we finish our session, all sentient beings in the form of rays of light dissolve into the space where we have visualized the enlightened (the gathered refuge). Then all these visions dissolve in us, as the central figure Tönpa Shenrab. We ourselves dissolve into the syllable HUNG in the heart. This becomes smaller and smaller until it completely dissolves into the space. (2 min)
Now we are back in our usual form, in the right place and at the right time. The world around us is a pure land, the beings everywhere have Buddha nature, whether they know it or not. Everything is fresh and new, full of unlimited possibilities.
(Here you can still do prayers, and especially the dedication.)
(Even though we repeat the Mantra in post-meditation, walking, working, etc., light emanates from us, which helps the beings in the vicinity.)
GO SUM DAK PE GE WA GANG GYI PA
All pure virtue done through the three doors,
KHAM SUM SEM CHEN NAM KYI DÖN DU NGO
I dedicate to the welfare of all sentient beings of the three realms.
DUK SUM SAK PE LE DRIP KÜN JANG NE
Having purified all afflictions and obscurations of the three poisons,
KU SUM DZOK PE SANG GYE NYUR TOP SHOK
May we swiftly achieve the complete Buddhahood of the three bodies.
KYAP NE SUM LA DING CHEN TOP PAR SHOK
May I gain great confidence in the three refuges.
GO SUM NYAM TOK YE SHE GYE PAR SHOK
May my experiences and my realization of wisdom of the three gates increase.
DUK SUM DAK NE KU SUM TOP PAR SHOK
By purifying the three poisons, may I receive the three bodies.
RANG GYÜ DRÖL NE ZHEN LA PEN PAR SHOK
By liberating myself in my own being, may I benefit others.