Part 4b - The completion stage

1) The main explanation of how to meditate At this time:

Our minds are eternally of the nature of the deities
Our bodies the mandala; the words of our speech the mantras.
Within the great wisdom everything is self-perfected.
Wisdom and samaya exist non-dually.
Nothing needs to be summoned, and there is nothing that comes.
Therefore, there is nothing that we could ask to depart.
There is no good and evil, no accepting and no rejecting.

This primordial mandala has always been within us.
By supplicating when we know that this is so,
This, which is unestablished, can never be made to be.

Having supplicated simply by knowing that all dharmas are the single mandala of buddhahood, we do the recitation, offerings, and praises, within the state where everything is the great spontaneous presence whose nature is that of one’s own mind. Nevertheless in the vehicles below yoga tantra there is attachment to the duality of good and evil, and therefore the jñanasattva enters into us from outside, and also the departure of the deities after the session is not explained in the same way. The Wondrously Arisen King says:

Within the primordial mandala of self-existing equality,
When we have gained the knowledge that we were always there,
By different stages of mind involved with meditation,
There is no need of invitation and supplication.

Body was always established as the deity, speech as mantra, and mind as samadhi. Therefore, this practice does not differentiate samayasattva and jñanasattva. There is no contradiction between this and saying that beginners and those who delight in complexity should invite jñanasattvas and make offerings and praises to them. The Secret Essence says:

We enter the three thousand worlds as a few tiny syllables,
From space we invite the mandala, making our offerings.

2) How, afterwards, everything is gathered into the conceptionless

Afterwards, there is a gradual gathering in of attachment.
Rest in simplicity without conceptions of anything.
Not there, within illusion like the moon in water,
Dedicate the merit to help all sentient beings.

Here beginners gradually gathering in, meditate on emptiness. Then by having trained in that very visualization of exhaustion, meditating within the illusory state of appearance/emptiness, dedicate the merit.

3) The stages during the sessions

Act in all as illusion, emptiness/luminosity.
All appearances and sounds are deities and mantra.
All memories and thoughts are self-arising wisdom.
From moment to moment this should be known unwaveringly.

During meditation on the mandala of the deities, and also in post-meditation, the environment, the apparent phenomena of the world, are the palace, and the beings who inhabit the world are the gods and goddesses. All sounds are mantra. All cognitions are self-arising wisdom. They rest shimmering in the great non-grasping where whatever arises is encountered as liberation. So that they do not become ordinary appearances and thoughts of the five poisons, try to remain there undistracted day and night.