This teaching was given on July 9, 2019, in Kojri, New Zealand.
The Sole Son of All Buddhas Tantra was not compiled or invented by anyone, but rather naturally manifested from the wisdom mind of the most primordial Buddha—Samantabhadra. It is the most original and self-existent teaching. Only those who have received the highest tantra can wear this tantra.
There are many interpretations of this practice. Some call it the One Son Tantra. According to Longchenpa’s empowerment ritual, the words “one,” “sole,” and “heart” are all acceptable (meaning that practicing this practice daily without interruption can make one become the heart son of Samantabhadra). Some interpretations refer to it as the only child, meaning that receiving this blessing will lead to liberation, which differs from other disciples.
Other translations include Liberation Through Connection, Liberation Through Combination, Liberation Through Touch, etc. Its size is four fingers’ width.
We printed this tantra twenty years ago. My guru, Shakya Rinpoche, liked it very much. We printed many for him and distributed them to many others.
The Sole Son of All Buddhas Tantra, also known as the Golden Letter Tantra, is the most extensive tantra I just orally transmitted to you. There are other shorter tantras as well. Page 16 of the text introduces several tantras, including one from the Guru’s Heart Drop called Liberation Without Practice and Liberation Through the Penetrating Secret Intent. Liberation Through the Penetrating Secret Intent is the Pure Penetrating Intent of Samantabhadra of the Northern Territory Dorje Drak school.
The Essentials of the Offering Tantra—”offerable” meaning when to offer and practice this tantra—is also a tantra. It’s a tantra written in gold, and is the One Son Tantra Commentary by Acharya Garab Dorje (Garsharabha). What we see here is the complete explanation.
The Guhyasamaja Tantra by the omniscient Longchenpa, The Secret Instructions for Liberation Through Practice, The Great Empowerment of the Guru’s Intent and The Golden Syllable Tantra of the Guru’s Intent for Liberation by Jamgon Kongtrul Rinpoche, and The Great Perfection of the Guru’s Intent: The Golden Sutra of Liberation Through Practice and Empowerment by Kunzhe Rinpoche, etc., are all liberation practices within the Guhyasamaja Tantra.
There are many types of liberation practices, both long and short. Each of the four sections of the Heart Essentials of Dzogchen has its own liberation practice. The Tantra of the Only Son of All Buddhas transmitted today is one of the five liberation tantras from Padmasambhava’s Heart Essentials of the Dakinis.
This tantra has many variations, generally including mantras of the Buddha Father and Buddha Mother, as well as mantras of the Dharmakaya, Sambhogakaya, and Nirmanakaya, etc. The content of the mantras in various tantras is almost the same; only the spelling of the mantras differs slightly. When we were young, we often memorized a liberation text from Karma Lingpa’s Hundred Peaceful and Wrathful Deities; some of the words in this liberation text are slightly different from those in the Heart Essentials of the Four Sections.
We will be giving empowerments to Longsal Nyangpo’s Hundred Peaceful and Wrathful Deities tomorrow and the day after, which includes the Tantra of the Only Son of All Buddhas. The Tantra of the Only Son of All Buddhas within the Hundred Peaceful and Wrathful Deities is somewhat different from the one in the Four Heart Essences. Each tantra in the Four Heart Essences is more extensive and detailed, while the others are shorter. The Guru’s Mind Collection contains many long tantras, such as those on liberation through seeing, liberation through hearing, and liberation through association, with detailed protective amulets. There isn’t just one Liberation Through Connection; there are many.
What makes Dzogchen so special is, firstly, the Tantra of the Only Son of All Buddhas, also known as the root tantra of Dzogchen, because many Dzogchen commentaries originate from it. This book is in the possession of dakinis, and anyone with faith and diligent practice can obtain it. Those who obtain this tantra will attain liberation; this is a common teaching of Dzogchen.
The scroll of this tantra is a four-finger scripture naturally formed from 101 kinds of precious jewels, emitting its own sounds to different beings. This is the basis of the Sambhogakaya teachings, or the basis of speech, among the three teachings of Dzogchen. Simply encountering or hearing its sound can cause the four elements to dissolve into the Dharmadhatu, leading to liberation; this is its special characteristic.
In the past, there have been many who naturally became holders of the oral transmission of Dzogchen, or who suddenly received the blessings of Buddhas and Bodhisattvas and attained enlightenment. Many were originally ordinary people who couldn’t even read, but later suddenly attained enlightenment and understood all the scriptures and treatises.
Several individuals appeared during the lifetime of Padmasambhava. One of his female disciples, Makunsang Rinchen Tso, was a herdsman who received Padmasambhava’s blessings and diligently practiced. Later, she and her servants attained the rainbow body. Similarly, Padmasambhava’s disciple, the translator Vimalakirti, said that many people disliked Buddhism, so he had King Trisong Detsen exile him to Kham (present-day Barkam area, where he had his retreat). On the way, he met an elderly man nearly a hundred years old named Bang Mipham Gonpo, who transmitted Guru Yoga and Dzogchen oral instructions to him, and he attained liberation on the spot. The Vajra Bridge lineage originated from there, as did the Kathok lineage’s oral transmission, and several generations of practitioners attained the rainbow body.
These accomplished masters were largely uneducated and very old; they achieved their accomplishments through unwavering faith. There are many such people in history, including most treasure revealers (tertons). They were ordinary people without much formal education, who ultimately attained enlightenment and revealed hidden treasures. Many early practitioners who attained the rainbow body through Dzogchen were illiterate; many could not read. This was due to the blessings of all Buddhas and Bodhisattvas, primarily the inconceivable blessings of Dzogchen.
Classification of Liberation
All the tantras of Dzogchen mention five types of liberation characteristic of Vajrayana: liberation through sight, liberation through hearing, liberation through tasting, liberation through touch (liberation through touch and liberation through tasting are similar), and liberation through attachment.
Liberation Through Sight
Anyone who sees a sacred image or object plants the seed of “liberation through sight.” Many images of Padmasambhava and our lineage masters contain images of liberation through sight, arising from the vows of the great masters and Buddhas. The Guru Guru Compendium also contains many mantras of liberation through sight; anyone who sees these mantras plants the seed of virtue and attains liberation.
Liberation is categorized into three levels: superior, intermediate, and inferior. Planting the seed of virtue is also considered liberation, because although one has not yet attained liberation, one will certainly attain it in the future. This is called being on the path to liberation, hence it is also called liberation. Some attain liberation through immediate experience, entering into meditative absorption. Others, those with superior faculties, attain liberation naturally in the present moment; there are many such people in India and Tibet.
Liberation through sight is also called liberation. In sacred sites, we often see many large Buddha statues outdoors. This is for the purpose of “liberation through sight,” hoping that those who see them will plant the seeds of good karma.
Liberation through Hearing
Liberation through hearing refers to attaining liberation simply by smelling certain fragrances. There are recipes and methods for this. Hearing the Tantra of the Only Son of All Buddhas or the names of the Hundred Peaceful and Wrathful Deities plants the seed of liberation, leading to future liberation. If someone recites the mantras of the Hundred Peaceful and Wrathful Deities or the Vajra Mantra of the Six Realms of Liberation “Ah Ah Sha Sa Ma Ha” in a person’s ear during their dying period, they will attain liberation in the intermediate state (bardo).
Liberation through Touch
Liberation through touch refers to attaining liberation simply by touching sacred objects. For example, Buddhist scriptures say that prostrating before the Buddha’s feet represents the blessing of touch. Also, when we seek blessings from a guru, sometimes the guru will place their hand on our head to bestow blessings. Of course, not all gurus who bestow blessings will grant liberation; it is possible for highly accomplished masters, but such masters are few.
Today, I’m transmitting the Six Realms Liberation Vajra Mantra, “Ah Ah Sha Sa Ma Ha.” If you can recite it ten million times with focused concentration, everyone you see, hear, or touch will have good roots planted in them, and you yourself will become a potential liberator. When you are cremated, you might even produce relics. Several people have previously produced relics after reciting this mantra and cremating them. Sometimes, when a potential liberator is placed on an animal’s body for cremation, relics will also grow; we’ve seen this before.
Therefore, when you reach this level of recitation, not only will those who see you have good roots planted in them, but you yourself will become a guru, able to liberate ordinary beings from ordinary suffering. Although you haven’t yet attained Buddhahood, your body, speech, and mind have already received the blessings of the Three Jewels, and everyone you see, hear, or touch will receive these blessings.
Experiencing Liberation
Experiencing liberation refers to the nectar pill. In the past, nectar pills were made using the flesh of Brahmins—specifically, the flesh of seven incarnations of Brahmins—which is no longer found. Such a person maintains extremely pure precepts, has no defilement in their body, doesn’t sweat, and all their excrement has a fragrance; moreover, they cast no shadow, their feet don’t touch the ground when they walk, and five-colored light emanates from their head.
The guru of Shakya Rinpoche, Sera Khenpo Dakini, possessed such merits. She passed away at the age of 47. Some translations differ, referring to her as Visa Khenpo. She was an extraordinary dakini, someone who suddenly attained enlightenment and became all-knowing. She neither bathed nor washed her hair, yet her body was not only free of defilement but also emitted a fragrant aroma; she cast no shadow, and her feet never touched the ground.
Jigme Lingpa, our ancestor, was also such a person. He himself mentioned that his body was one from which one could attain liberation upon tasting it, equivalent to the body of seven incarnations of Brahmins. The great biography of Padmasambhava records that the great terton Orgyen Lingpa also attained liberation upon tasting it, and parts of his body still exist today. It is said that an official who ate a bite of his flesh immediately flew away and passed away two days later. Several others who ate his flesh also flew away on the spot. However, those who attained liberation upon tasting the flesh of a Brahmin are extremely rare; in thousands of years, only two or three have appeared in Tibet.
Although the flesh of the Seventh Brahman is no longer available, Guru Rinpoche mentioned many alternative medicines and sacred sites he blessed. When Guru Rinpoche blessed many mountains, rivers, and soils in Tibet, he said, “I blessed this place, and its water and soil are equivalent to a blessed pill.” The Nyingma school has no shortage of such blessed pills because Guru Rinpoche blessed many places.
Liberation Through Connection
Liberation through connection refers to attaining liberation simply by wearing sacred objects such as Dharma wheels inscribed with mantras. Some people will cover the body of the deceased with the mantra wheel of the Son of the Buddhas Tantra or the mantra wheel of the Hundred Peaceful and Wrathful Deities, commonly known as a “rebirth blanket,” hoping that the deceased will attain liberation through the power of the mantra and the blessings of the Buddhas and Bodhisattvas.
These five methods of liberation are also called the methods of attaining liberation without practice. The Son of the Buddhas Tantra that we transmit today is also called the method of attaining liberation without practice. This is a method of natural liberation. The most important thing in practicing this method is to have faith in the Three Jewels and faith in the Guru. If the Guru’s samaya vows are pure, practicing this method will definitely be effective.
Regarding the method of wearing it:
Many tantras mention wearing it on the head, around the neck, etc., but Longchenpa said that men should wear it on the left armpit and women on the right. When wearing it, the side with the text should face inwards, so it is not visible to others, and it should not be removed from your body temperature during daily activities. We didn’t remove it from our bodies or from our body temperature during the empowerment, so now you can take it out and put it in your pocket.
To prevent the text from being worn or soaked by sweat, many people use waterproof plastic wrap. However, because the text is so small, a layer of plastic wrap might make it difficult to see clearly. I don’t know if this is acceptable.
Regarding size, Longchenpa and other great masters repeatedly mentioned four finger widths. Four finger widths refers to an adult size; it might be better to use the size of your Vajra Guru’s four finger widths.
Regarding the practice, several key points are mentioned here:
First, it should be worn 24 hours a day, whether sleeping, using the toilet, standing, sitting, eating, prostrating, singing, dancing, or even while using the toilet, chatting, or reciting mantras. It should never be removed at any time, and removing it will not break any precepts.
Second, many people worry that removing it will break precepts because some mantra wheels cannot be removed without a precept. However, the external liberation mantra is open; whether practicing or not, whether wearing it or not, will not lead to breaking any precepts.
Third, some people ask if wearing it while committing sins, such as when cursing, will increase their sins? Wearing it will only increase good karma, not sins. The claim that it increases sins is directed at those who have broken vows and committed heinous crimes. Instead of repenting for their past sins, they continue to commit serious sins by wearing the external liberation mantra. This is different from the festivals of Buddhas and Bodhisattvas. The festivals of Buddhas and Bodhisattvas, such as the four major festivals of the Buddha, are said to increase both virtuous and negative karma. This is to prevent people from committing sinful acts.
All the skillful means of Buddhas and Bodhisattvas only increase virtuous karma, not negative karma. I have studied the preface to the mantra for liberation through practice, because when I wrote the introduction to the Vajra Mantra for Liberation of the Six Realms, I read through all the relevant documents on liberation through practice, whether tantras or terma teachings.
Some people say that negative karma increases, perhaps because some masters tell their disciples not to wear it when committing negative karma to prevent it from increasing. There are many hidden meanings from the masters, and they might say something like that. But many places mention that it only increases virtuous karma, not negative karma.
Everyone should diligently study this tantra after returning home. If you want a detailed understanding, I have talked for several days about the merits of the Vajra Mantra for Liberation of the Six Realms, “Ah Ah Sha Sa Ma Ha”. The Six-Syllable Mantra for Liberation of the Six Realms, “Ah Ah Sha Sa Maha,” is the heart mantra, essence, and core of Samantabhadra Buddha. It is the quintessential text of the 600,000 tantras of Dzogchen and is also known as the Six-Syllable Mantra of Dzogchen. It is the general heart mantra of Vajradhara and the Five Buddhas of the Five Dhyanis, possessing divine power and efficacy, specifically for liberating sentient beings in the six realms from suffering and attaining Buddhahood. Its merits are supremely inconceivable. Audio recordings may be available online; please listen to them frequently.
The Prayer of Kuntuzangpo
Also translated as The Prayer of Samantabhadra Buddha for Manifesting Natural Wisdom, The Great Aspiration of Samantabhadra, etc., it is a teaching of the Northern Terma lineage of Dzogchen. The profound and inconceivable meaning of The Prayer of Samantabhadra Buddha for Manifesting Natural Wisdom, and its merits are immeasurable.
In terms of temporary merit and benefit, this prayer can pacify the disharmony of the four elements: earth, water, fire, and wind. In terms of ultimate merit and benefit, this prayer is truly a shortcut to Buddhahood.
The Prayer to Samantabhadra Buddha, selected from the Highest Yoga Tantra, offers profound explanations of the true nature of all Buddhist teachings.
Samantabhadra Buddha manifested many dharmas and many things. He himself represents a Buddha, and also represents the true nature of each of us.
Therefore, this prayer can be said to be the prayer of Samantabhadra Buddha, or it can be said to be the prayer offered by the person who wrote it. Because Samantabhadra Buddha represents the true nature of all sentient beings, this prayer can also be said to be our prayer to our own inner nature.
Ho! All illusory appearances of samsara and nirvana in the Dharma realm, arising from one root, two paths, and two fruits, are manifestations of awakening and ignorance. By my vast vow of Samantabhadra, may all beings, in the palace of the Dharma realm, directly attain Buddhahood. The true nature of reality is inherently unconditioned, naturally vast and inconceivable. Samsara and nirvana are originally without name; understanding the Dharma is Buddhahood itself. Sentient beings are trapped in the cycle of ignorance; may all sentient beings in the three realms sever their delusions and perfectly realize the true meaning. I, Samantabhadra, speak truthfully: True reality is beyond cause and condition, emptiness perfectly possessing innate wisdom. There are no internal or external transgressions, no loss of mindfulness. Darkness and defilement depart,
The essence of being is clear and empty, unblemished and unpolluted; Original awareness, pure and abiding in its original state,
Even the destruction of the three realms holds no fear, Unattached to greed and the five defilements,
Self-manifesting, inseparable, natural wisdom, Originally pure, without form or the five poisons,
The self-nature shines brightly without hindrance; The pure self-nature is the five wisdoms.
In the maturation of these five wisdoms, the five primordial Buddhas arise;
As wisdom expands and progresses, forty-two Manifest Buddhas arise;
By manifesting the majestic power of the five wisdoms, sixty blood-drinking deities arise; The original, bright essence has never been confused; I am the primordial, original Buddha,
From the Buddha’s great… Through my vow, may all sentient beings in the cycle of rebirth in the three realms,
understand their inherent, natural wisdom, and increase their supreme wisdom,
through my uninterrupted and continuous manifestation, in countless streams of emanations,
be tamed by their desires,
through my compassionate prayers,
may all sentient beings in the cycle of rebirth in the three realms be liberated from the suffering of the six paths,
those who have been deluded since beginningless time,
lost their original clarity due to incorrect understanding,
dwelling in darkness due to the loss of mindfulness,
this is the cause of ignorance and delusion,
from their fear and confusion, awakening with a thought, generating terror,
clinging to greed and hatred towards themselves and others,
these habitual tendencies gradually increase,
Following the natural cycle of birth and death, the five aggregates (skandhas) blaze with intense suffering, giving rise to the five poisons of unending torment, becoming the cause of delusion and illusion for sentient beings. This is manifested in incorrect knowledge and loss of mindfulness. Through the great vows of the Buddha, all beings are freed from the darkness of innate awareness, obscured by innate ignorance. This leads to the arising of a scattered and distracted mind, the clinging to external objects with ignorance, and the establishment of the dualistic grasping of self and other. These two kinds of innate ignorance are the causes of sentient beings’ delusion. Through the great vows of the Buddha, all sentient beings in samsara are liberated from the dark pit of loss of mindfulness, purified of the dualistic grasping of subject and object, and able to realize their inherent nature. Self-awareness arises from the mind’s attachment to dualistic clinging, leading to hesitation and subtle greed. This habitual tendency gradually grows, resulting in intense craving and torment towards food, clothing, companions, wealth, and the five desires and relatives. This causes worldly illusions to arise, and the karma of dualistic clinging becomes endless. When the karmic retribution of this craving ripens, one is reborn in the realm of hungry ghosts, constantly suffering unbearable hunger and thirst. Through the great vows of the Buddha, all sentient beings with cravings are universally guided not to relinquish external objects of desire, nor to cling to the root of internal attachment. May their own minds be awakened, spacious, and peaceful, abiding in self-awareness and clarity. Transforming into the path of wondrous observation and wisdom,
the illusory appearances manifested by external circumstances, subtle fear arises from the arising of thoughts,
from this, the habitual tendencies of anger increase, giving rise to resentment and murderous intent,
when the karmic retribution of anger ripens, one suffers the torment of hell for a long time,
through the great vows of the Buddha, all sentient beings are reborn in the six realms,
when anger grows fiercely, relax your mind and do not grasp or reject,
maintain and abide in self-awareness, transforming into the path of great perfect mirror wisdom,
because of the arrogance of one’s own mind, pride arises towards others,
such fierce pride leads to suffering from the oppression of oneself and others,
that karma When the karmic retribution ripens, those temporarily reborn in the heavenly realms will fall upon their demise.
Through the great vows of the Buddha, all beings with arrogant minds will awaken to the spaciousness and tranquility of their own hearts, maintaining self-awareness and tranquility, transforming into the path of wisdom of equality. Due to the defilements of dualistic attachments,
the painful karma of self-praise and denigration of others, and the increase of strife, doubt, and jealousy,
they will be reborn in the realm of the killing gods, ultimately falling into the hells of Nirvana.
Through the great vows of the Buddha, when jealousy and strife arise,
do not harbor resentment; relax your mind, maintaining self-awareness and tranquility, transforming into the path of wisdom of accomplishment. Non-mindfulness, abandonment, and distraction… Chaos,
Those who harbor drowsiness, lethargy, and delusions, those who are drowsy, lazy, and foolish,
As a result, are reborn as animals, without refuge. Through the great vows of the Buddha,
Those whose minds are dark and foolish,
may awaken their pure minds and abide in right mindfulness,
transforming into the wisdom of the Dharma realm’s true nature. All sentient beings in the three realms,
possess the true nature equal to that of the Buddha. Because of the loss of mindfulness, they become the cause of delusion,
continuously creating meaningless karma,
like a dream, wandering through the six realms.
I am the first Samantabhadra Buddha, manifested to subdue the beings of the six realms.
I, Samantabhadra King, have a vast vow,
that all sentient beings, without exception,
may attain perfect enlightenment throughout the boundless Dharma realm. Ah… Ho! The powerful yogi of compassion, knowing self-enlightenment and freedom from delusion,
has made this vast aspiration: May all sentient beings who hear and uphold this aspiration,
attain Buddhahood within three lifetimes, or during solar and lunar eclipses, storms, thunder, earthquakes, or the winter and summer solstices and festivals,
may they aspire to cultivate themselves as Samantabhadra, and together with others, devoutly recite this aspiration,
so that all sentient beings in the three realms, through the aspiration of that yogi practitioner, may extinguish suffering, be liberated from the ocean of birth and death, and attain the ultimate Buddhahood.
~ May we together reach the other shore on the Vajrayana,
May the supreme Dharma be protected and propagated!
May the secret lineage of Guru Padmasambhava remain eternally in this world, auspicious and fulfilling! ~ [Prayer to Samantabhadra, the Buddha of Natural Fundamental Wisdom]