Lot sawa Series 154E
This publication is intended for those who have already received transmission ofDzogchen from Chogyal Namkhai Norbu
© 2001 Shang Shung Edizioni
58031Arcidosso GR-Italy
tel: 0564 966039 e-mail:
[email protected] IPC
-
182EN01 -Approved by the International Publica
tions Committee of the Dzogchen Community founded by Chogyal Namkhai Norbu
Chbgyal Namlchai Norbu
LONGSAL TEACHINGS VOLUME TWO
TraruJ!atedfrom the Tibetan and edited by Adriano Clemente with the lcind help of the Author
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Shang Shung Edizioni
CONTENTS
Tran1latord note to the Longc�al Seriu of Teacbingc�
6
JJreface
7
The Opening ofthe Gate to the State ofAti
13
The Upa'duha ofIntroduction to the State 77
ofAti The Upa'duha for the SeLf-li!Jeratwn of the s� Lolcac�
181
5
TRANSLATOR'S NOTE TO THE LONGSAL SERIES OF TEACHINGS
The Longsal Cycle or The Innermost Essence of the Dakinis of the Luminous Clarity of the Uni verse (Klong chen 'od gsa! mkha ' 'gro 'i snying thig) is the collection of Chogyal Namkhai Norbu's rediscovered teachings. In this series of publications, explanations and clarifications have been reduced to a minimum to emphasize the principle that oral instructions must be received directly from the transmission holder in order to fully understand the text. Moreover, although the Tibetan text of the upadeshas is writ ten in verse without any pause in its flow, the trans lation is presented in prose and has been divided into small sections.
PREFACE
This publication of teachings from theLongsal Cycle contains three upadeshas received through dreams (mnal chos), including the histories of their discoveries, over a period of time ranging from 1957 to 1989. The Opening of the Gate to the State of Ati (A ti 'i dgongs pa sgo 'byed), written down in 1977, is a special teaching of Padmasambhava, the Ma haguru of Oddiyana (VIII century), that explains the conditions of the Teaching in this degenerated age and presents a practice of Purification of the Six Lokas based on the principle of 'reversal' (ru log) of samsara. The dreams through which the upadesha was discovered are connected to Pad masambhava himself and to the author's root-guru Rigdzin Changchub Dorje (1826-1961). The Upadesha of Introduction to the State of Ati (A ti 'i dgongs pa ngo sprod kyi man ngag), written down in 1983, is an extraordinary teach ing of the great lotsava Vairochana (VIII century) introducing the authentic principle of Atiyoga or Dzogpa Chenpo, in particular presenting essen tial instructions on the Four Contemplations of Semde and on the fundamental aspects of primor dial purity (ka dag) and self-perfection (!hun grub). The dreams through which the upadesha was dis covered are connected to the master Vairochana himself, to the author's root guru Rigdzin Chang-
7
chub Doij e ( 1826-1961) and to his uncle Khyentse Rinpoche Chokyi Wangchug (1910-1963), who was also one of his main teachers. The Upadesha for the Self-Liberation of the Six Lokas (rGyud drug rang grol gyi man ngag), re ceived in 1989 while leading a retreat at Pendine, South Wales, contains instructions of the Vidya dhara Nagadhara on how to practice the Purifica tion of the Six Lekas in a very special way, by adopting also particular physical positions. I am grateful to Anastasia McGhee, Julia Law less, Laurie Marder and Jim Valby for reviewing my English. Adriano Clemente May 2001
8
ChiigyaLNamlchaiNorhu in 1972
when he
Wad
Li11ing at Di.dcua GaioLa, Napied.
9
Padmadambha"aNangr1i:J ZiLnb'n Merigar Gonpa
11
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12
ffi· S"'. � l "
� -{5\'l. From The lnnernwJt E.!Jence
of tbe Dakinid
of the LuminoUJ Clarity of the Univerde
THE OPENING OF THE GATE TO THE S TATE OF ATI
[ THE HISTORY OF ITS DISCOVERY] On the twelfth day of the eighth Tibetan month of the Fire-Bird year [September, 1957], while I Wacf in the meditation ca"e of Samye YamaLung offering a Ganapuja of Rigdzin Dupa together with dome Khampa piLgrimrJ, rJuddenLy in the .1pace in front of me, iMUJe a fi"e-colored thigle the r1ize of a bowL there ap peared, "i"UJLy clear, the body of Light of Guru Rinpoche the .1ize of a thumb. For a brief in dtant it r1tayed, then duappeared. That night, I had the foLlowing dream. 13
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We
were offering a Ganapu:fa in that dame
meditation cafJe when in the c1pace infront ofme, iM�e a hig thigle gleaming with thefifJe co!orc:J, the c1ize of a (round) c1hieL'd, there appeared clearLy the ho()y of Light ofNangc:Jld ZiLnbn, the Mahaguru of 0ddiyana,
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hoy, with a c:JmiLing expruc:Jion. He toLd me: "Nohle don! Thi:J i1 the edc:Jence of the c:Jtate of knowledge of the LuminoUc:f CLarity of the Uni fJerc:Jel OM AH HUM7� and then duappeared Like a rainhow. Hoping to c:fee Guru Rinpoche again I c:Jtarted to infJoke him ofJer and ofJet; when at a certain moment infront of me, in the c1pace iMWe the fifJe-co!ored thig!e the c1ize of a hig c:Jhie[J there appeared the c:JymhoLic letter dimi Lar to the (Tibetan) CA �
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if written with
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g �g �Qg��t::_ � g !_jg �� g T)g Q� �� -..:.
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ThiJ opening of the gate to the profound mean ing o/At4 Quint&:�r:Jence of the Luminow CLarity of the Univerr:Je, Pith of the Innermor:Jt Elr:�ence of the ocean of V!Jyadharar:J, Ir:� appearing ar:J your gLory, fortunate r:Jon. SAMAYA GYA GYA GYA Alar:!! Human beingr:J aLwayr:J bUr:Jy with activi tied Conceive the r:Jtate of knowLedge of Ati ar:J mere wordr:J, Modify the edr:Jence of the teaching with the Law of the eight wor/;)Ly concernr:J And are aLL carried away by the dutraction of emotionr:J... In thu way many verr:Jer:f appeared very brightLy and continuoLMLy. When I
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ni:zed that what I Wad deeing Wad a dream and I thought: �7 really want to be able to remember all ofthe wordr1 and meaningd upon waking up r� do I read it again a few more timed and while I Wad
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00�00.00@00 On the tenth day of thefirdt Tibetan month ofthe Wood-Tigeryear {Fehruary, 1974], while I Wtui living in Pozzuoli near Napled, Italy, in the early morning I had the following dream. I wtuJ at Khamdogat; in the hedroom of my preciou.1 Guru, the Vidyadhara Changchuh Dorje, Mking him many queJtiontJ of all kindd. And I tuJked: �1n thid prec�ent time of turmoil heing ahle to practicefor onec�elf id extremely difficult, not to mention helping otherd through the Teach ing. In thid dituation, what i1 the hedt thing to ?��
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My preciow Guru, with a dlightly dad ex prec�dion, daiJ: ��Oh, nohle don! Thid id the extraordinary upadedha, etuJy to practice for onec�elf, for open ing the gate to the profound meaning ofAt4 the quinteddential oral irMtruction that Padmadam21
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hhava, tbe Mabaguru of Oddiyana, bad traru mitteo to LM: A Altul Human
heingt�, aLwayd hLMy with activi
tiu, Conceive tbe dtate of knowledge ofAti ad mere wordd, Modify the eddence of tbe teaching with tbe Law of the eight wor[()Ly concerru And are aLL carried away hy tbe dutraction of emotioru. ExternaLLy, when the condition of-tbe elementd hecomeJ duturheo, there are tbe af!Lictioru of earthqualced, Landt�Llded and drought. InternaLLy, for heingt�, (when) iLLneddet�,famine and confLictd ari:Je, Activitiu and production are centere'J on ward and weaporu. In decret, hecaLMe of tbe contamination of poi donoLM t�uht�tanced, 23
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The Mamor:J and the Dakinir:J become irritated, The Eight Cladr:�u of the Univerde aride in conflict againr:�t one another .And aU kindr:J ofunduirable calamitied happen. In order to heaL r:�uch a degenerateo age And utablidh aLL beingr:� into happinec�r:�, It M of cruciaL importance to practice Such a timely method ofthe profound edr:Jence of Ati When beingr:� have become muerable becaUr:Je their Longevity, Meritr:�, activitied and capacitied etc. havegreatly degenerated, They mUr:Jt enter the unelaborated teaching of At� The quintut�ence of (aLL) t�ecret and profound (teachingr:�) . Since aLL the ec�r:�entiaL ar:�pectr:J of the r:�tate of knowledge
25
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Of the ocean of ViJyadhartL:J of the unifJerde are here included, The empowering blu<JingtJ of thid teaching Are immetL:Jurahle Like houndledd dpace. Since thif king of kingd of Yoga !d the totaL path that directly refJeal:J tJeLj-Lw eration, Anyfortunate male orfemale perdon That wiLL enter into contact with it wiLL certainLy reaLize itd purpode... untiL: SAMAYA GYA GYA GYA So he reciteo many f'erded in a clear, elegant andpure manner. Then myprecioUtJ Guru placed hi:J handd in the ruling mudra and, turning hif eyu directLy into dpace, <JaUJ: �Wow, then, let' 1.1;.! 'J
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a tiara ornamented with variotM colorr1 r1par kling like diamon(JJ. In her handd r1he Wad hot:d ing a very big mirror (melong) and r1he gave it to me, r1aying in perfect Tibetan: �zoolc inr1iJe thif mirror! Here are the indicationr1 of the r1piritual activitier:J of your teach•
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((Who are you?"� I ar1lced. JVL:th a r1miling exprur1ion, r1he replied: �1Jon"t you recognize me? I am the Protectrur1 of Sacred Placed (Shinglcyongma) who if .1.1
never r1eparate firom you . Although r1he dW not clearly r1ay her name, I weLL underr:Jtood that r1he war1 an emanation of Dorje Yudronma, the great Mentr1iin (Dalcini of the Menmo clar1r1) . Immediately I toolc the mirror in my handr1 and, ;wt ar1 r1he had ex horted me, I loolced carefuLLy on itr1 r:Jurface and
35
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36
there vividly appeared the root Jymbolic letter of the
lnnermoJt &.1ence of the Dakinu of the
LuminotM Clarity of the UniverJe � blazing with brilliant blue light. Igazed directly at the r1ymbolic letter and remained lilce that for a while. Thenfrom the Jymbolic Letter there dtarted
r1preading very freely many violet (verded) in excellent Tibetan uchen dcript with two dotd, one on top ofthe othelj deparating each Jylfable, and the terma tJign at the end of each line:
37
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38
[ROOT TEXT]
A AIM! Human
6eingr1, aLwayr1 bUdy with ac
tivitied, conceive the r1tate of knowledge ofAti ar1 mere wordr1, modify the ur1ence of the teaching with the Law of the eight wor&Ly concernr1 and are aLL carried away 6y the didtraction of emo tioM. ExternaLLy, when the condition ofthe elementr1 6ecomu dutur6ed, there are the ajfLictionr1 of earthqualcu, Landr1Llder1 and drought. InternaLLy, for heingr1, (when) iLLner1r1er1, famine and con fLictd arue, activitied andproduction are centered on ward and weaponr1.
39
� ��· z::I�5)''?a-1�' �·ril5). !.J ' tl}5)�� ��· � �D,. � · q��·��· � qc:_. �tl} � � �J;�·J;�·�tl} �' !_J�' '? J-l � ' lq tl}' � �
40
In Jecret, hecatMe of the contamination of poidonoLM JubJtancu, the Mamod and the Da kinid hecome irritated,
the Eight ClaJJu of the
UniverJe arife in conflict againJt one another and ail kindd of unduirahle calamitied happen. In order to heal Juch a degenerated age and Mtahlifh all heingJ into happinuJ, it id of cru cial importance topractice Juch a timely method of the profound eJJence ofAti. When heingJ have hecome miderahle hecatMe their longevity, meritJ, activitied and capacitied etc. have greatly degenerated, they mtMt enter the unelahorated teaching of At4 the quintu Jence of (all) Jecret and profound (teachingJ).
41
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42
Since aLL the edr:fential ar:1pectr:1 of the r:1tate of knowledge of the ocean of Vidyadharar:f of the univerr:fe are here include� the empowering bledr:� ingJ of thu teaching are immear:�urable Like bounoler:fr:f r:1pace. Since thi1 king of kingr:1 of Yoga i1 the total path that 'directly revea& r:felj-Liberation, any fortunate male orfemale perr:fon that wiLL enter into contact with it wiLL certainly realize itr:1 pur por:le.
Directly meeting the Ati teaching endowed with the r1ix Liberatioflr:f, the great yoga r:IO rare tofind in the worlJ, the quinte<Jr:fence of the Min'J of the ocean of VUJya'dharM, i1 a greatfortune.
43
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44
The pith ofaLL the upaduhac:� of the profound meaning, the quintur:Jence of the innermor:1t er:f r:fence of the Dakin& of the CLarity of the Uni verr:fe, the uLtimate edr:fence that i1 the depth of the r:Jtate of knowledge of Garab Dorje i1 thid thigLe that containr:1 aLL r:1cripturer:1. On the bac:�id of the five perfect conditionr:1 of externaL and internaL interdependence and fa vorable circurrldtancu ofteacher, r:1tudentr:1, place, time and profound method, one mwt make aLL thor:1e with whom one utabLidhu a reLation re aLize the purpor:1e. The r:1upreme teacher, a great tranr:�ference vajra body Like Garab Dor;e or Like me, Pad mac:�ambha"a, through varioUr:f r:1pirituaL activi tied appropriate to the beingr:1 to be taught, turnr:1 the wheeL (of Dharma) for VlJyaoharac:� ano Dakin&. 45
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The medium-quality teachet; any Vidya dhara who htM reaLize() the t1tate ofknowledge of
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Although the Six Dimefldiofld are the Dang energy of Jelf-liberation, becau.1e of ignorance the Jix cladJeJ of beingJ trafldmigrate in Jam Jara. Thu if re�erJed through the Jound PHAT and in one ifldtant Jelj-liberation occurr1: mar �elou.1 ! PHAT if a Jecret Jymbolic Jound that hM the beJt (capacity) to cut the net of dualutic thought. It if the luminou.1 weapon of wudom, the manifeJtation of equality in which Method and Prajfia are not duaL PHA if Jelj-perfection, clarity, �&ion and blidJ. T if the emptineJJ of primordial purity. Being integrated without duality in the dimen Jion of the PHAT Jound if the unique thigle: mar�elou.1!
69
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70
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All the experiencu of bluMJ clarity ano non thoughtJ although �ariowJ are not duaL in the real nature: in the oime�Mion of i�Mtant Rigpa they are one. Thi:f i1 the r1upreme r1tate of lcnowkledge. SAMAYA GYA GYA GYA Up to thi:f point (all thue �err1u) appeareo in a clear, elegant and pure manner. I thought: (1 already recei�ed thi:f extraordinary profound
teaching once in dreamfrom the "oice ofmygra cioUd GuruJ the Vidyadhara Changchu6 DorjeJ but after waking upJ apartfrom the main mean ingJ I
Wad
not able to remember mor1t of the
wordr1. Thi:f time when I wake up I really want to duccur:Jfulfy remember!" So I memorized (the text) with aLL my ef for4 and while I Wad recitingfrom memiJry the
71
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72
extraordinary upaduha of thil profound teach ing I wolce up .Ad c1oon ac1 I awoke I clearLy re .
membered what had happened in my dream, do immediateLy I wrote down dome notu, and duc ceeded in writing down all the verc1u without any omilc1ion or addition. From that time on I made thu dupreme dtate ofknowledge the centraLpoint of my practice. WonderfuL! MarveloUcJI
73
Changchu6 Dorje Merigar Gonpa
74
Khyentde Rinpoche Cho"kyi Wangchug Merigar Gonpa
75
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76
� �,� From The lnnermoc�t Ec�c�ence
of the DakiniJ of the Luminou.� Clarity of the UnivercJe
THE UPADESHAOFINTRODUCTION TO THE S TATE OF ATI 000
.
000
[THE HISTORY OF ITS DISCOVERY] In the Water-Mowe year [Apri' 1972], while I
Wad
li�ing in a town called Torre del
Greco near the city ofNaplu in Jouthern Italy, on the tenth day (of the Tibetan calendar) I performed a �ery dimple Ganapuja together with myfrien� the learned Padma Tdering, who had come to �ifit mefrom Germany. That nigh� in the early morning, I had thefollowing dream. I Wad c1itting in the cool c1hade ofa treefull of redflowerd near a c1mail !alee that Wad c1ituated in the mUJ()le ofdome hi!1J with foredtJ, reading a D:wgchen tantra that I thought mayhe coufJ ha�e been the Kunjed Gyalpo. 77
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78
On the other r1ide of the Lake there Wad a high and rnadr:JirJe
white rock, with a pathway lead
ing to itr:J top. From itr:J bade a young woman Wad
walking towardd me.· her brownuh hairfell
down corJering her r:Jhoulderr:J, r1he wore a long dredd with patterfld of golden flowerr:J, and her neck Wad ornamented with r1parkling jeweu. When r:Jhe arrirJed infront of me, her expre�Mion Jhowing that r:�he Wad well acquainted with me, Jhe garJe into my handd a bunch ofgold and r:Jil CJerfwwerd that woke() ad if they had been made of hee d wingr1, at the dame time adking me.· uu
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I took the bunch offlowerr:J into my two handr1 and replied.· '1 am
wel4 thank you. Where are you go-
tng.?77 •
'1 harJe come to delirJer thi1 mer1r1age to you/'7
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While I Wad thinking: ((Who knouM what kind of tneddage dhe had r� I looked at the flow erd weLL and daw that each flower had three pet au and that on the three petau, rupectively on the right, on the left and in the mwdle, three dymbolic letterd were dhining brightly and viv wly in blue Light. Wondering whether they were reaLflowerd or made ofgoUJ and difvet; I dmelled them and dince they had an orange dcent I came to the concltMion that modt probably they were reaL flowerd. I thought of Mking her what the tneddage Wad, but during the dhort while that I had been dutracted by the flowerd the young woman had vanidhed without a trace. I wondered where the young woman hadgone and I Looked in all directiond, when I clearly daw her climbing upwardd from the top of the white rock on the other dWe. Thinking how it have cou/J been poddiblefor her to reach the peak ofthe rock in duch a dhort time, I Wad a Little adtonuhed. 81
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((Where ha�e thode Dalcini:J gone? I ha�en 't reached the ground yet, what dhaLL I do?'� and I looked up and down, hut dtiLL I cou& onLy dee a fi�e-cofored fog completeLy per�ading aLL direc tionr:J.
(How dhaLL I get to the ground now?'� I
thought again and dtarted to worry a Little, hut )LMt at that moment I recognized that I Wad dreaming and I thought.· (7 reaLLy want by aLL meaM to he abLe to memorize thu profound teaching that had been addigned to me by the great madter and ViJyadhara Vairochana!': and again dtarted to read it continuoUr:JLy in a �ery Loud �oice and while doing that my wife Roda, thinking that I Wad being duturbed by my dream, dhoolc me awalce. After I wolce up I remembered my dream �ery clearLy, but when I dtarted to write down dome noted I cou/J onLy precueLy recoLlect the Lined quoted aho�e do I Wad left without the poddibiLity of writing down the text. AiM! 93
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00@00 .00@00 On the tenth day of the fifth month of the Water-Mollde year (June, l!J72), while I Wad li�ing in Napled, douth !taL� near the dea in a place caLled Duceda Gaio!a, at night I had the foLLowing dream. I Wad practicing contempLation in an un known pLace when duddenLy the Pramoha Padma Pa[{)zinma arri�ed in front of me. She to{{} me: '1 Wad dent by your Guru, the VU}ya dhara Changchub Dorje, to give you thu dcroLL which u a manlldcript of the great madter Vai rochana '� and Jhe handed me a bLack dcroLL of condWerable Jize. I opened it immediateLy and Jaw the title in Tibetan uchen characterd written in go& in a veryfine handwriting, with two dotd, one on top of the othelj deparating each JyLLable, and the terma dign at the end of the Line:
95
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From The Innermor:Jt Eir:Jence of the Da-
lcin id of the LuminotM Clarity of the Uni-
The Upaduha of Introduction to the State of Ati. Then I r:Jtarted to gradually read what foL wwed:
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OMAHHUM I pay homage to the glorioUr:J Samanta-
hhadra! Many unfortunate people Who are conditioned hy conceptr:1 and anaLyr:�i1 Malee Underr:Jtanding an ohject of their mind And r:fo remainfarfrom the profound meaning... ThUr:J there were many Linu written in �err:fe and I recognized that it War:f the r:Jame text that I had already pre�ioUr:JLy read once. When I war:J aLmor:�t at the end of reading the text r:�ome wud
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noifu wolce mefrom the dream, and it WtM dawn. I ()UJn 7t
remember the dream until I had fin
ifhed breakjtMt, and when I di() I immediately Jtarted writing it down, but auo thi.d time all I could remember were the Lined quoted above. Awt
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00 � 0 -00� 0 In the Earth-Horr:fe year [about the end of March, 1978] while I Wad in (Kathmandu,) capitaL ofNepa' one day I Wad in()ited by many Tibetanr:J from my own nati()e place that had t�ettled in Jawalakhe'
r:10
I went to r:1ee them.
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At a certain moment Idounded an A and imme diately anotherA redounded di:ltinctly, hut it Wad not clear whether it Wad an echo ofmy voice or it had i:Muedfrom the dpherical thigle like a clear cryt:Jta� while from the red thigle a red beam dpread ou0 whirling. Recognizing that the red thigle Wad a manifutation of the Dharmata Jtate of my uncle Rinpoche, I prayedfervently: uUncle Rinpoche, pleade neverfort:Jake 1M with your conzpaddionF� and in that moment my vi Jion changed. I Wad in front of my uncle Rinpoche in the meditation cave ;iMt Like it Wad in the padt. He gave me a big dcroLL of text and to& me.· �1 have
carefully read thi:J teaching of intro
duction to the Jtate of D:wgpa Chenpo of your Innermor1t &dence of the Dakin& of the Lumi notM Clarity of the Univerde and Ifound it cor-
1 07
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1 08
rMpondd in meaning to the direct introduction to the r:Jtate ofDzogpa Chenpo that I my<Jelf received.
n
Under<Jtanding that the <Jcroll of text
Wad
mine I took it in my handr:f, but I couldn 't re member when I hadgiven it to my uncle Rinpo che to read. Carrying the r:Jcroll I went to r:�it upon a roclc and t�tarted to read. At the beginning there Wad
the r:�ymbolic letter t�imilar to the CA with a
credcent moon ornament on top
� . �,�, then tn
Tibetan uchen characterd with two dotr:J, one on top of the other, r:�eparating each t�yllable, and the terma t�ign at the end of the line: �
�, � From The lnnermotJt Elt�ence of the Dalcini4 of the LuminoLM Clarity of the Uni-
The Upadedha of Introduction to the State of Ati. OMAHHUM 1 09
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1 10
�� � I pay homage to the gloriow Samantahhadra! Many unfortunate people Who are conditioned by conceptd and anaLyJu Malee Underdtanding an o6ject of their mind And dO remain farfrom the profound meaning. Through the profound method of the Four ContempLatiofUJ They can didcover the reaL nature in them<JeLvu And reaLize the Jtate ofAt� Non-duaLity of originaL purity and de/f-perfection. For the YogaJ of the CaLm State, Non-Move men0 TotaL EquaLity ... ThUd there were many verded that I had aL rea(}y read a few timed 6efore, ending with.· The Word of the Supreme Teacher Gara6 Dorje,
111
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1 12
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He& in entrtMtment by the Queen ofProtec tord of Sacreo Placer1, Had been tranJmitted to Longchen Rolpai Dorje: May hid r1piritual activitied greatly increadel SAMAYA GYA GYA GYA While I Wad reading the text a decono time, I woke up. Thu profound teaching Wad the dame text that I had received from the great mar1ter Vairochana in a dream when I Wad thirty-four, hut unfortunately after I woke up I diJn �t re member my dream. At noon, while I Wad going to vuit dOme monadteried near the dtupa, I re membered my dream and ad doon ad I went hack to my place I dtarted to write down dome brief notu, but all I cout:J remember clearly were the linu quoteo ahove. Altu!
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1 14
In the Water-Pig year [AuglM0 1983], while I
Wad
at Adzam Ling, a retreat and practice
place ofthe D:wgchen Community in the moun tairM helonging to the territory of Campomolino, a
"il!age in North Italy, one early morning I
had a dream. I Wad practicing Namlcha Arted on the dWe of a mountain that I thought cou/2 ha"e heen Adzam Ling, when infront ofmy eyu appeared a hig and "ery hright thigle like a (round) t�hie/2 in t�ize. IrMiJe the thigle, in a hlue diment�ion, there "i"iJLy appeared the t�ymholic letter t�imi lar to the CA with a cret�cent moon ornament
�� , foliowed by many verdeJ in Tibetan uchen
characterd glittering go&, with two dotd, one on top of the other; t�eparating each t�yl!ahle, and the terma t�ign at the end of the Line. In the he ginning the go& Wad dO hright and the letterd do
1 15
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1 16
dmall that it Wad difficult for me to rea� hut
after a dhort while the dize ofthe thigle increac1ed and alto the Letterd hecame higgelj do that I cou[J read them eac1ily. I graduaLLy read the fJerded of the text and found that it Wad the dame Introduction to the State of Ati that I had already read two timed he/ore in my dreamd. In that moment I alto rec ognized that I Wad in a dream and thought: ��Two timed in the pac1t I hafle met thid upadedha in dreamd hut after waking up I Wad not ahle to remember it. Therefore thid time I reaLLy want to memorize it do that I wiLL he ahle to remem ber it!"'� hut after I had finidhed reading itfor the decond time the thigle flanidhed in itd own place and Wad no Longer fJidible. In order to tut whether I remembered the wordd or not I recited them from memory and found that I cou&n "'t precideLy remember dome Linu. While I Wad dtiLL
1 17
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1 20
that) my gracioUd Guru
Wad
r�itting on dome
thing lilce a bear c1kin practicing NamkhaArted. When we arrived in hid pruence, my precioUd Guru daw Ud and dmiled. We went in front of bim and ar�lced him
to hledd Ud with hid handc1,
but he touched hid forehead againc1t ourc1 and aJ!ced Ud: ''What id it that you need?7' I daid to my precioUd Guru: '1 have notfuUy underdtood the meaning of the manUdcript of The Introduction to the State ofAti that you dent me, and auo I have not re ceived the empowering inc1tructionc1for it. There fore thiJ time I came together with Padma Pa[(}zinma to at�lc you to kindly confer the em powering inc1tructionc1. 77 My gracioUd Guru replied: '�fright. I wiLLgive hoth ofyou the empower ing indtructionc1 of The Introduction to the State
121
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1 22
ofAti. Sit down comfortahly on the grouno and li.Jten weLL with aLL of your earc:1 ! ''
Then he toolc out a hlue dcroll of textfrom a quite hig damatog (hadlcet) on hid left, opened it,
and dpolce: OM AHHUM
Ipay homage to the gloriolld
Samantahhadra!
Many unfortunate people Who are conditioned hy conceptd and analydid Malee Underdtanding an ohject of their mind: An() do remainfarfrom the profound meaning . . .
He read many rJerded and at the end he dounded a rJery long A, after which he garJe me the dcrol' daying: ((Through thid dupreme dlate of knowledge,
1 23
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1 24
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bring imme!Me benefit to the teaching and heingdr� .Ad
r:Joon
ad
he had pronounced thue wordr:J,
the body of my precioUr:J Guru duappeared. I performed many invocatio!M exprur:�ing the wuh to meet mygracioUr:J Guru again and again, then I opened the r:1croLL and looked. At the heginning
there Wad the r:1ymholic letter r:�imiLar to the CA � �' then wtt. h a crucent moon ornament on top � in Tibetan uchen characterr:J with two dotr:J, one on top ofthe other, r:1eparating each r:�yllahle, and the terma r:�ign at the end of the Line, there ap peared the text of the upaduha, in thu way:
125
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