Lotsawa Series 179E
This publication is intended for those who have already
received the Dzogchen transmission from Chogyal Namkhai
Norbu
© 2003 Shang Shung Edizioni 5803 1 Arcidosso GR-Italy tel: 0564 966039 e-mail:
[email protected] IPC
-
287EN03
-
Approved by the International Publica
tions Committee of the Dzogchen Community founded by Chogyal Namkhai Norbu
Chogya! Namkhai Norbu
LONGSAL TEACHINGS VOLUME THREE
Translated_from Tibetan and edited hy Adriano Clemente with the kind help qfthe Author
•
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Shang Shung Edizioni
CONTENTS
Translator's Note to the Longsal Series of Teachings
5
Preface
6
The Purification of the Six Lokas as Preliminaries of the Path of Ati
The History of Its Discovery
8
Root Text
102
The Upadesha on All-Penetrating Wisdom
The History of Its Discovery
136
Root Text
224
4
TRANSLATOR'S NOTE TO THE
LONG SAL SERIE SOFTEACHING S
The Longsal Cycle or The Innermost Essence ofthe Daldnis ofthe Luminous Clarity ofthe Uni verse (Klong chen od gsa! mkha 'gro 'i snying thig) is the collection ofChogyal Namkhai Norbu's I
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.
5
PREFACE
This third volume of teachings from the Long
sal Cycle contains two upadeshas received through dreams (mnal chos), including the histories of their discoveries, over a period of time ranging from 1956 to 2001.
The Purtfication ofthe Sir Lokas as Prelimi naries of the Path of Ati (A ti 1· lam sngon rigs drug gnas syong), written down in its final form in 2000, contains unique instructions on how to
(ru log) of samsara,
practice the purification of the Six Lokas, based on the principle of 'reversal'
combined with the Vajrasattva purification. T he dreams through which the upadesha was received are connected to the to the author's root guru Changchub Dorje (Byang chub rdo rje, 1826-1961) and to the masters Karma Pakshi (1204-1283), Karmapa Rangjung Dorje (Rang byung rdo rje, 1284-1339), Jigmed Lingpa ('Jigs med gling pa, 1730-1798) and Togden Ugyen Tendzin (U rgyan bstan 'dzin, 1893-1959).
The Upadesha on A/1-Penetrating Wisdom (Je shes zang thaigyi man ngag), written down in its final form in 2001, is a special and essential in struction of Padmasambhava based on the prin ciple of' direct introduction'. T he dreams through which the upadesha was received are linked to the author's root guru Changchub Dorje, to Garab Dorje and Togden Ugyen Tendzin.
6
One note on the Tibetan word zang thai which
appears in the original title of the last upadesha
and throughout its text. Its real meaning, which defies English translation, refers to the quality of something or someone that has the capacity to move directly through matter, like miraculously walking through a wall, for example. It has been rendered as 'all-penetrating'
in the English title and
'which penetrates all without material obstacles' throughout the translation.
I wish to thank Anastasia McGhee for review ing my English. March 2003
Adriano Clemente
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THE PURIFICATION OF THE SIX LOKAS ASPRELThflNAErrESOF THE PATH OF ATI
THE HISTORY OF I TS DISCOVERY Around the middle ofthe second qfthe two ninth months ofthe Fire-Monkey year [1956], wht1e I was staying at the Ogmin Tsuphu monaste/YJ one night I had the.following dream. I was sitting cross-legged in the meditation cave q[Karma Paksht� repeatedly reciting the Seven Line Prayer with the awareness ofthe inseparable essence of Guru Padmasambhava and Gyalwa Karma Pakshi. Wfu1e I was doing that on the rocky.face in .front qfme appeared a thigle oflight inside which thefigure qfGyalwa Karma Pakshi shone vividly clear. Then both thefigure and the thigle started growing bigger and bigget; unttljinally they reached the size qfa human being. In that moment thefig-
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ure was no longer like an ordinary statu� his eyes were moving andspark/in� andheplacedhis hands in the resting mudra. I thought: ((This is his hody aliv� therifore I shouldask.for a hlessing'� andjoin ing mypalms together at the hea� I prayed to him afew times: ('i<armapa, think ofmel Pleas� hless mel" Then his hody instantly transformedinto the hody ofmy kindguru, the Vidyadhara Changchuh Dorfe. My kindgur� with the hands in the mudra ofteach ing the Dharma, said: Oh, nohle son! Learn in this way the essence of all teaching� the sap ofall upadesha� the quintes sence ofall the innermost essences_, the state qfknowl edge ofthe Dzogpa Chenpo supreme teaching!
� A HA SHA SA MA A
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Consider how byfollowing the actions qfthe three gat� ffi roam in infinite samsara...
Thus he taught many teachings on specialpre liminary practice� crucial points.for applying the prqfound instruction� startingfrom Rifuge and Bodhichitta up to the upadeshas on thepur!ftcation qfthe seeds qfthe six lokas and on the pur!ftcation qfobstacles through theglorious Wyrasattva and so forth. At that tim� howevet; the day was dawning and thepeople around me started walking to-andyo, wht1e some were recitingprayers aloud etc. and so, because qfthe nois� I woke up. Ar soon as I woke up I clearly remembered my dream, and ac cordingly I searched.for ink andpaper andstarted to write down (the teaching), but I was only able to remember the lines quotedabove andsome otherscat tered line� and not the whole text. 0000
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At the endqfthe Male-lfbod-Ttgeryear[the six teenth qfJanua� 1975j the Gyalwa Karmapa Rangjung Rigpai Dolje came to Rom� the capital oflta� and I met him. On that occasion I had the chance to recount agreat deal on how extremely kind the secondKarmap� Karma Paksht� and the third Karmapa, Rangjung Do!J� had been to the Dzog chen teaching. Maybe because qfth� in the early morning I had thefollowing dream. I was walking slowly in aplace with many scat tered roc� when on a rock a short distanceftom where I was I saw written in very big Uchen Ti betan script: K/J.RMAPA, THINK OF ME!
This wasfollowed by some other letters in small characters. I went in.front qfit and carifitlly read the small letter� which said: IN THIS PLACE IS THE MEDI'E4.TION CAVE OF THE GYALWA KARMAPA RANGJUNG DORJE
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Although I couldn't see any meditation cave in that area, I thought: ((For sure somewhere around here there must be the meditation cave ofthe Gyalwa Karmapa Rangjung Dot:fe'� and I went ahead. At a certain moment I saw a meditation cave at the base ofa rocky ht1� and slowly I entered inside it and saw that in the recess ofthe cave there was a statue ofthe Gyalwa Karmapa Rangjung Dorfe, human size, pure white as !fmade ofKamarupa marble (alabaster). Apartftom that there was no altar nor any other thing. I thought: rrThis statue must certainly be very sacred since it was made at the time ofthe Gyalwa Karmapa RangjungDot:fel" and immediately I went inftont ofit andsat down. I indissolubly unffied my mind with the Primor dial State ofMind through Guruyoga, and wht1e I was taking the empowerments, the statue suddenly traniformed and in its place I saw my kindguru, the Vidyadhara Changchub Do!Je with a smiling .face. Hepronounced a slow and long: A
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I immediately settled again in the unification of my mind with the Primordial State qfMin� and my kindguru, the Vidyadhara Changchuh Dotje with a slow andpleasant ton� said: Oh, nohle son! Learn in this way the essence qf all teaching� the sap qfall upadesh� the quintes sence qfall the innermost essenc� thestate qfknowl edge qf the Dzogpa Chenpo supreme teaching!
� A HA SHA SA .MA A
After sounding a slow and long A, he remained relaxed_for a short whtle. I thought: ((These words are the same that once in thepastIheardftom Karma Paksht: Who knows ffhe wi/1 also transmit the verses.?" While I was thus thinkin� with very slow andpleasant speech he started (to recite the_follow ing): f/f/Ondeiful! Although we have obtained this excel lent hodl" Consider how hy_following the actions qfthe three
Being impermanen� in one instant it can change. gate�
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m roam in infinite samsara.
Just as the wheel ofsamsara turns Through the actions ofthe three gates of the indi vidua� Thepath qfcomplete liberationftom existence Is linked to
the three essentialpoints qfrenuncia
tt'on, traniformatt'on and se!fliberatt'on. The path qfrenunciatt'on consists in controlling or training the threegates. In the path qftraniformation one purffies the im pure vist'on. In se!f-liberatt'on, by gaining drftnite understand ing qfone's conditt'on, One establishespresence andawareness in one's state. The entrance to thepath is based on the mainpoints of the threegates. The main point qfthe body is the seven-:fold Wlirochana posture Or anyposture with the back straigh� Remaining with an attitude qfsamadht: The (mainpoint) qfthe breathing andconcentratt'on Is to expel together with the exhaled air
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All the impurities qfkarma� emotions, negativiti� dowtifall� obstacles and karmic traces In the.form qfblackjluid, and dissolve it into the real dimension (qfemptiness). All thepure essences ofthefive elements ofthe universe Are integrated with the air in the.form qffive lights Andgathered inside together with the inhaled ait; Repeating this nine times. From a luminous white A, one's own Rigp� The essence qfthefive elements spreads in the.form offive lights tha� By cleansin� scattering and dispelling karmas and emotion� Purf!Y allnegativiti� obstacles and contaminations. OM E HO SHUDDHE SHUDDHE YAMHO SHUDDHE SHUDDHE RAMHO SHUDDHE SHUDDHE BAMHO SHUDDHE SHUDDHE lAMHO SHUDDHE SHUDDHE E YAM RAMBAMlAM SHUDDHE SHODHANAYE SVAHA
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By applying thispurification (chanting the mantra) Thre� jiv� seven etc. tim� whatever is suitabl� Either with a melody orlike the movement qfa wav� All the tl!ness� provocations qfenew negativities and obstacles are eliminated. Although there are so many levels qfthepath, !fone knows the essentialpoin� they can all be in cluded into one. All the itifinite inconceivablegates qfthe Dharma Are petftct in their being secondary.factors qf the path. The root qfPratimoksha (individual liberation) is abstainingftom harming others. The root qfthe Bodhisattva is trainingfor the bentjit qfothers. The root qfthe SecretMantra ispracticingpure vision. The root qfall is observing one's condition. The lamp qfwisdomfor tt!uminating The dense darkness qfnot knowing one's condition Depends on the compassionate energy qfthe Guru, Therifor� with a stablepresence andawarenes� hold onto him as your njitgel
25
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I take rifuge in the kind Guru 1/f/ho is the Dharmakaya as Samantabhadr� The King qfthe Perfected Ones as Yidam deity And the Nirmanakaya as union qfall Dakinis. NAMO GURU BHYA NAMO DHEVA BHYA NAMO D.llAK!NI BHYA Not recognizing the condition qftheir own Rigpa, Beings wander in the ocean qfexistenc� For all qfthem I intend to (practice) with an un contrived
I and all tiifinite sentient beings
UnexcelledBodhichitta qfintention andapplication. Take rifuge in the Lord Guru "Who is the union qfalljewel� the Three Roots.
I cultivate the supreme Bodhichitta qfRigpa. Through the upadesha qftheprqfoundyoga Oftheglorious Ug'rasattv� Inseparableftom the supreme Guru, All karm� emotion� negativities and obstacles are purified
27
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A I am in my ordinaryform and upon the crown of my head Is
Guru vajrasattv� union ofall.fomi!t'e�
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Perfected with the ornaments ofSambhogakaya. Clusters ofwhit� red and blue rays oflight Spread like motes in tiifinite sunbeams
And make qfferings to all the Buddhas ofthe three times. The negativitie� obstacles and karmic traces Ofthe threegates ofa/! beings ofthe three world� In one instant arepurfefi d And become like a stupa ofwhite crystal The rays oflight dissolve into oneself And all the negativitie� obstacle�.faults and down OM Al-I HOly!....
foils arepur!fied.
While he was pronouncing these verses some
29
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people in theguest house where I was staying made loud noises and I woke up. The day had already dawned andsince I clearly remembered my dream, immediately Isearched.forpaper andpen andset to writing down (the text), but even though I could pe!ftctly write down what I had receive� a doubt arose in me andI thought: ('is this the conclusion qf this teaching or not?"andI was lift with thisfleling.
31
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Or through mental recitation, At the end activate with a pleasant melody TJze essence qf the Six Dimensions qf Samanta hhadra: :A A
SHA SA .MA HA
Asfor the purffication
qfthe seats qfrehirth in the
six lokaJj Visualizing oneselfin the ordinary way At theforehead the seed qfthe Devas Appears as a dim white A or thigle. TJze hlazingjire qfthe OMAH HOM Burns dualism, seed qfthe Devas. OMAH HDM SHAHAA �MASA ...
Thus there were many verses qfthe root teaching which explained the pur!fication qfthe seats qfthe six lokaJj how topurifY ohstacles through the Medi tation andRecitation qfJiYrasattva and how to apply Guru Utjrasattva as the path, and the yogin commented on them giving a clear and extensive instructional reading transmission (Tridlung). At a certain point the yogin said:
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Applying the path (recognizing) that all vision� sounds and thoughts Are the Rolpa man!fostation qfthe Three Secrets Ofthe Glorious Guru UtjrasattvaJ Stabilize undistractedpresence and awareness! U'hen hefinished pronouncing these words I woke up and the day was dawning. As soon as I woke up Iclearly rememberedthe events qfmy dream andsince Ialso remembered most qfthe verses qfthe teaching I immediately started to write some rough notes. The text containing the verses qf the teaching which I wrote down in the notes on that occasionJ and which I.found again (t!fter long time)J is the .following: (I am in my ordinaryform and upon the crown of my head Is Guru
UtjrasattvaJ union qfall_fomilie�
White andluminou� sitting in the cross-le&edpos tur� holding a vqjra and a bel� Petftcted with the ornaments of Sambhogak aya.)
39
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[Thesefour lines belonged to the teaching I hadprevi
ously received and I think they must have.formed the begin ning qfthe text.]
From the 0� All and 1-lDlyf at the three places Clusters ofwhit� red and blue rays oflight Spread like motes in tiiflnite sunbeams
Andmake qffer ings to allthe Buddhas qfthe three times. The negativitie� obstacles and karmic traces Ofthe threegates qfa/1the beings qfthe three worl� In one instant arepurffied And become like a stupa qfwhite crystal. The rays qflight dissolve into onese!f And all the negativitie� obstacle�faults and down OMAll 1-lDlyf
foils arepurffied.
Afler applying thisprofound quintessential mantra Either by reciting and visualizin� with the vqjra recitation Or through mental recitation, At the end activate with a pleasant melody The essence of the Six Dimensions qf Samanta bhadra: j4 A SHA SA lk1A. HA
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As_for the purification
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SHA HA A � lkVl SA At the nape qfthe neck the seed qfthe Asuras Appears as agrayish-green SU or th(gle. The blazingjire qfthe OMAH HtJly.r Burnsjea!oUSJIJ seed qfthe Asuras. OMAH HtJly.r
HA A � lkVl SA SHA At the heart the seed qfthe Human Beings Appears as a grayish-blue NRI or th(gle. The blazingjire qfthe OMAH HtJly.r Burnsprid� seed qfthe Human Beings. OMAH HtJly.r
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SA SHA HA A � AM At the secretplace the seed qfthe Pretas The blazingjire qfthe OMAll 1IDJyf
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� AM SA SHA HA A At the soles oftheftet the seed qfthe Hell Beings The blazingfire ofthe OMAll1IDJyf
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AM SA SHA HA A �
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At theforehead a white Uy'rasattva_, At the throat a red Uy'rasattva_, (Respectively) decorated with OM; AHandHtJ/y1
At the heart a blue Utjrasattva_,
(Each) surrounded by the rotating hundredsyllables oftheir corresponding color. The white_, red and blue nectars Totallypervade one� bod)!; voice and mind. OM· the seed syllable ofthe Uy'ra ofthe Body. VAJRASA'J71{4 SAM4K4: My Wy'rasattva samaya MANUPALAJ'l1: Carefor! VAJRASATTVAT VEN OPA: Utjrasattva) be present near mel Tl$HTADRII)HOMEBHAVA: Bestable in mel SUT O$HYO MEBHAVA: Be sattgied with mel SUPOSHYO MEBHAVA: Expand within mel ANURAKT O MEBHAVA: Show meyour love! SAR"01 SIDDHI MEPRA YACCHA: Grant me all the siddhisl SAR"01KARM.A. SUCAM"E· For all actions too CIT7J4.JY! SHREYA KURU: Make me theglory ofthe mind!
51
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Areprecisely obtained Asfor the sign�
either as an experience or in dream.·
One bathes oneself wears white cloth� Takes qffold clothes or strips oneselfnake� Has diarrhea, vomits orpus and blood come out. One walks in aforest or in aflowergarden, Climbs up a mountain or receives honors. Otherwis� one actuallyflels one's body and voice at ease Andpure vision and contemplation arise in one's mind. For applying the three secrets as thepath.-
The white Utjrasattv� Uyra qfthe BodJ�J Dissolves into one's body And thus one's body becomes the Body q[Uyrasattva, The unchangeable Uyra qfthe Body.
55
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The red Ug'rasattva, Utjra qfthe UJic� Dissolves into one's voice Andthus one's voice becomes the Vbice q[Uy'rasattva_, The unceasing Ug'ra qfthe UJice.
The blue Ug'rasattva_, Ug'ra qfthe Mincl Dissolves into one's mind And thus one's mind becomes the Mind qf Ug'ra sattva, The Ug'ra qfthe Mind beyond illusion.
H{]Jy! H{]Jy! H{]Jy!
Having sealed oneselfwith the three vqjras One rests in the equanimity ofcontemp!ation as long aspossible In the state qfuninterrupted emptiness and clarity ofone's mincl Beyondany action andf!ffo� mod!fication andadul teration.
57
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The outer universe is thepure dimension, All sounds are the sound ofOMAll.llDJyJ; The inner beings are Pawos and Pamo�
All thoughts are the Mind ofUy'rasattva. A LA LA HO Applying the path (recognizing) that all vision� sounds and thoughts Are the Rolpa (energy manffestation) ofthe Three Secrets Ofthe Glorious Guru Uy'rasattvt4 Stabilize undistractedpresence and awareness! Howevn; since I did not know who the yogin was and since the order ofthe Six Dimensions of Samantahhadra ofthis teaching was d!lferent than that_found in thepurfficationpractices oftheNying thig and other teaching� I wondered why and re
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60
oo �oo -1-oo �oo In the JIUJod-Male-Mouse yeaJ; on the day of the Tibetan newyear[at the endofFebruafJ" 1984j whtle I was near MerigaJ; the center qfthe Dzog chen Community in Europ� giving teachings on Dzogpa Chenpo to many assembled student� in the early morning I had thefollowing dream. I was on the htl! where the construction qfthe new Giinpa qfMerigar had been planne� practic ing the Preliminaries qfthe Path qfAtt; the Pur!fi cation qfthe Seats qfthe SixLokas combined with the Meditation and Recitation qf Glon'ous Uljra sattv� whose transmission I had already received a few times bifore. Suddenly my vist'on changed in an instan� and I was infront ofthe young yogin that Ihad already met once in the Norbu Lingka qf Lhas� sitting together with his students. Since the yogin was about togive again theprqfound teaching ofthe Preliminaries ofthe Path ofAtt; as a practice for receiving the teaching well we were reciting the
61
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Seven Branched Prayer. Afler we hadfinished the Seven Branched Prayer we recited the Mandala Offering of the Three Kayasftom the Konchog Chidii (terma of]atson Nyingpo, 1585-1656) and
then the yogin taught thefollowing: Wonderful! Although we have obtained this excel lent hod;1 Being impermanen� in one instant it can change. Consider how hyfollowing the actions ofthe three gate� J1ie roam
in infinite samsara.
Just as the wheel qfsamsara turns Through the adions qfthe threegates qfthe individual Thepath ofcomplete liberationftom existence Is linked to
the three essential points ofrenuncia
tion, transformation and self-liberation. The path ofrenunciation consists in controlling or training the threegates. In the path oftrangormation one purifies the im pure vt.ston. In self-liberation, by gaining drftnite understand ing ofone's condition,
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One establishespresence andawareness in one'sstate. The entrance to thepath is based on the mainpoints qf the threegates. The main point qfthe body is the seven-:fold Utirochana posture Or anyposture with the back straigh� Remaining with an attitude qfsamadht: The (mainpoint) qfthe breathing andconcentration Is to expel together with the exhaled air
Allthe impurities qfkarma� emotion� negativitie� dowt!fall� obstacles Andkannic traces visualized in the.fonn qfblackfluid. All thepure essences qfthejive elements qfthe universe Are integrated with the air in the_form qffive lights Andgathered inside together with the inhaled ait; Repeating this nine times. From a luminous white A, one's own Rigp� Thejive Dakinis qfthe elements spread And by sweeping awaJ�J washin� cleansin� scat tering and dispelling Theypurf!Y all negativitie� obstacles and contami nations.
65
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OM E HO SHUDDHE SHUDDHE
mM HO SHUDDHE SHUDDHE BAM HO SHUDDHE SHUDDHE RAMHO SHUDDHE SHUDDHE LAMHO SHUDDHE SHUDDHE E mMBAM RAMLAM SHUDDHE SHODHANAYE SVAHA .. Thus he transmitted an extraordinary upadesha meditation and recitation qf Guru Utjrasattva, the
which included also Rifuge and Bodhichitt� the
pur!fication qfthe seats qfthe six lokas and the way to apply the Three Secrets as thepath. At onepoin� whtle theyogin was teaching how to apply the Three Secrets ofUtjrasattva as thepath, his hody hecame a five-colored thigle the size ofa round shiel� and inside the thigle, at the centet; there vividly appeared the symbolic lettersimilar to the (Tibetan) C4 [--\5}, glitteringgolden. At that momen� although his hody was invisible, the conclusion ofthe crucial upadesha could he heard clearly and distinctly resounding in a melodious tone:
67
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68
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.. Are the Rolpa (energy man!festation) qfthe Three Secret� One muststabt1ize undistractedpresence andaware ness. A A A At thispoint all the students assembledthere stood bolic lettet; wht1e I; qfter the sound A, continued
up andmadeprostrations to the thigle with the sym
singing the Song q[Wyra and remainedseale� sus taining the state qftotal equality in which the Pri mordial Mind (qfthe Guru) and one's mind are non dual
MA. KAR TA KE LA NAM
"While I was singing
the thigle with the symbolic letter disappeared into space and in that moment my vision changed· I found myse!fagain on the ht11 where I was bifore an� forthermor� I was stt11 continuing to sing the "When I arrived at MA. SMIN SA GHU LI
Song q[Wyra.
TA m PA, something woke me up, and the day had already dawned. I wrote down the entire
69
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upadesha which Ihad received in my dream and it seemed like it was the complete text. Nevertheles� because qftemporary interruptionS; at the endqfthat year the text disappeared and Icouldn'tfind it any where. And apartftom repeatedly expressing the wish that I might again meet this tex" I had to remain without knowing what to do. Alas!
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00 �00 -*-00 �00 In the Fire-Hare year [the eighteenth qf Sep temhet; 1987_l we went to visit TseringJon� resi dence ofKunkhyen Jtgmed Lingpa and ther� in front qfa newly hutlt statue q[Jtgmed Lingp� we practiced a short thun. Mayhe it was_for this reason that the.following night in the early mornin� I had this dream. m
were in TseringJon� singing the Song qf
the RAat the endqfthe Song the statue in the temple
UJjra infront qfthe statu� andqfter wepronounced
traniformed and hecame my uncle Ugyen Tendzin. With a radiant smilingfoce he looked directly at us and said: ((Oh! Ybu did very well! It's verygood that you came to this sacred place. This is the appropriate time.for me to transmit to you, in this supreme sa cred plac� a prqfound essential teaching. Keep it well in your minds!''
73
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and.for a briifmoment remained in the equa nimity ofcontemplation and relaxe� wht1e I sus tained the state of non duality between my mind andthe PrimordialMind ofmy uncle Togden Rin poche. Afler a short while hepronounced: A and.for awht1e remained as bifore. Then, one qfter the othn; hepronounced: HA SHA SA .i14A and then remained in the equanimity of contemplation. My uncle Togden Rinpoch� who was sitting on a square throne made ofaystalhaving three layer� with a sweet andpleas ant tone started to transmit the teaching: Wbndeiful! Although we have obtained this excel lent bodJ�J Being impermanen" in one instant it can change... wht1e behind him, on the surface qfa very big mirror that was cleat; pure andlimpid, appeared all
75
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In the path qftrangormation one purifies the im pure vtston. In self-liberation, by gaining drftnite understand ing·ofone's condition, One establishespresence andawareness in one's state. The entrance to thepath is based on the mainpoints qfthe threegates. The main point ofthe body is the seven-:fold Wtiro chana posture Or any posture with the back straigh� remaining with an attitude ofsamadhi. The (mainpoint) ofthe breathing andconcentration Is to expel together with the exhaled air
All the impurities ofkarma� emotion� negativiti� downfol4 obstacles And karmic traces in the_form ofblackjlui� and dissolve it into the real dimension (ofemptiness). All thepure essences ofthefive elements ofthe universe Are integrated with the air in the_form offive lights Andgathered inside together with the inhaled ati;
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Repeating this nine times. From a luminous white A, one's own Rigp� The essence ofthejive elements spreads in the.form qffive lights tha� By cleansin� scattering and dispel!ing karmas and emotion� Purf!Y all negativitie� obstacles andcontaminations. OM E HO SHUDDHE SHUDDHE mM HO SHUDDHE SHUDDHE
RAMHO SHUDDHE SHUDDHE BAMHO SHUDDHE SHUDDHE lAM HO SHUDDHE SHUDDHE
E mM RAM BAMLAM SHUDDHE SHODHANAYE SVAHA I take rifuge in the kind Guru Who is the Dharmakaya as Samantabhadr� The King ofthe Perfected Ones as Yidam deity And the M'rmanakaya as union ofall Dakinis. NAMO GURU BHYA NAMO DHEVA BHYA NAMO Dl-lAKINI BHYA
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I and all tiifinite sentient heings Take rifuge in the Lord Guru Who is the union qfalljewel� the Three Roots. I cultivate the supreme Bodhichitta qfRigpa. A I am in my ordinary_form and upon the crown qf my head Is Guru
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White andluminou� sitting in the cross-leggedpostur� holding a vcy'ra and a bel� From the 0� All andHOM at the threeplaces
Adorned with the ornaments qfSambhogakaya. Clusters qfwhit� red and blue rays qflight Spread like motes in itifinite sunbeams
And make qfferings to all the Buddhas qfthe three times. The negativitie� obstacles and karmic traces Ofthe threegates qfall beings qfthe three world� In one instant are totallypurf!ied And the universe with its beings becomes the pure dimension containingpure_forms.
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The hlazingfire qfthe OMAll llDlyt Burns ignoranc� seed qfthe Animals. OMAHllD!yt SHA HA A '.A. A1A SA At the secretplace the seed ifthe Pretas The blazingfire ifthe OMAl-IllDlyt
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Appears as a dark brownish DU or thigle. Burns anget; seed qfthe Hell Beings. OMAHllD!yt A1A
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The seeds ofthe six lokas at the sixplaces Appear as letters or thigles each oftheir own color. All the impurities and traces remaining After all the seeds ofthe six lokas have been burn�
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(Respectively) decorated with 0� AHand� (Each) surrounded by the rotating hundredsyllables oftheir corresponding color. The whit� red and blue nectars Totallypervade one's bod;'J voice and mind.
OM· the seed syllable qfthe Uyra qfthe Body. VAJRASATTVA SAAM.m.: My Uyrasattva samaya MANUPAIAm.: Care_for! VAJRASATTVATVENOPA: Utjrasattva, be present near mel 11$HTADRIJ)HOMEBHAVA: Bestable in mel SUTO$HYO MEBHAU4: Be sati.!fted with mel SUPO$HYO MEBHAU4: Expand within mel ,�.4NURAKTO MEBHA 04: Show meyour love/ SARVA SIDDHI MEPRA YACCHA: Grant me all the siddhisl
CITTA1J,1SHREYA KURU: Make me theglory
SARVAKARMA SUCAME· For all actions too
HD¥: the seed syllable qfthe Uyra qfthe Mind. ofthe mind/
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haled at� repeating this nine times.
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OM E HO SHUDDHE SHUDDHE YAM HO SHUDDHE SHUDDHE RAM HO SHUDDHE SHUDDHE
BAM HO SHUDDHE SHUDDHE LAM HO SHUDDHE SHUDDHE
E YAMRAMBAM LAM SHUDDHE SHODHANAYE SVAHA By applying thispur!fication (chanting the man tra) thre� jive., seven etc. times, whatever is suit abl� either with a melody or like the movement qfa wav� all the t1!nesses, provocations qfenew nega tivities and obstacles are eliminated Although there are so many levels qfthepath, ff one knows
the essentialpoin� they can all be in
cluded into one. All the if!!inite inconceivablegates ofthe Dharma are pe!foct in their being secondary factors ofthepath. The root o/Pratimoksha (individual liberation) is abstaining.from harming others.
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Bodhisattva is training_for the bentftt o_fothers. The root ofthe Secret Mantra is practicingpure vision. The root qfall is observing one� condition. The lamp qfwisdom.for tl!uminating the dense darkness qfnot knowing one� condition depends on the compassionate energy qfthe Guru, therifore, with a stablepresence andawarenes� hold onto him as
your rifuge!
makaya as Samantabhadra, the King qfthe Per Itake rifuge in the kind Guru who is the Dhar
fected Ones as Yidam dei� and the Nirmanakaya as union qfall Dakinis. NAMO GURU BHYA NAMO DHEVA BHYA NAMO DHAK!NI BHYA Not recognizing the condition qftheir own Rigp� heings wander in the ocean qfexistence. For all qf them I intend to (practice) with an uncontrived unexcelledBodhichitta qfintention andapplication. I and all tiifinite sentient beings take rifuge in
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the Lord Guru who is the union qfalljewel� the Three Roots. I cultivate the supreme Bodhichitta qf Rigpa. Through the upadesha qfthe profound yoga qf the glorious Ufjrasattva, inseparableftom the su preme Guru, allkarmas_, emotions_, negativities and obstacles arepur!fled. A Iam in my ordinaryform and upon the crown
It� white and luminou� sitting in the cross-legg-ed ofmy head is Guru Uy'rasattv� union qfall_/ami
postur� holding a vcy'ra and a he!� adorned with From the 0� AllandHDly1at the threeplaces
the ornaments qfSamhhogakaya.
clusters qfwhit� red and blue rays qflight spread to all the Buddhas qfthe three times.
like motes in tJifinite sunbeams and make qfforings The negativities_, obstacles and karmic traces qf the three gates qfall beings qfthe three worlds_, in one instant are totallypur!fiedandthe universe with its beings becomes the pure dimension containing pureforms.
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Untt1 this point he taught very clearly this ex traordinary upadesha on thepur!fication ifobstacles. Then he started to sing the Song q[Utjra: EMA KIRJ. . . and accordingly we alsojoined in the singing. In that moment I thought: ('Since my uncle Togden Rinpoche taught this extraordinary and crucial upadesha while I was in the temple ofTseringJong; maybe he is an emanation qfJtgmed Lingp� who knows!'' and whtle I was thinking this he instantly traniformed and became my Guru, the Vidyadhara Changchub D01;'e. Irecognized that Ihad been dis tracted by a thought and again sustained the state of non duality between my mind and the Primordial Mind qfthe Guru, continuing to sing the Song qf Wijr� and whtle doing tha� something woke me up. As soon as I woke up I clearly remembered my dream. Some time had alreadypassed since dawn. Iunderstood that what had happened in my dream
to be traced to ;ny root Guru, and immediately I
clearlyshowed that the source qf(this teaching) was
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its words and meaning� I had the certainty that it was an extraordinary andprqfound essential teach ing. In that moment I suddenly realized that my vision was a dream and I thought: aJ.flhen I wake up.from this dream I want to have memorized all these verses J� and Istarted to read them once again. But then my vision changed and the rock became a very high and mcy'estic crystal stupa., out ofwhich I could clearly hear resounding sweetly and distinctly in my ear� as jf accompanied by the sound of a jlut� the melody ofthe syllables ofthe Song ofUyra: BHE TA SA NA BHYA KULA YE Immediately I relaxed in the equanimity ofcon templation in the state ofthe sound ofthe Song it self beyond all idea� thoughts and concept� and after remaining like thaifor quite some tim� I woke up. After I woke up I could remember almost all qf
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On the tenth day qfthe sixth month qfthe fUt ter-Bu!l year Uu� 1973j while I was staying in Prat� a village in the province qfAvellino1 South Ita� in the early morning I had this dream. I was in a quietplacepracticing Namkha Arted when I sawfour beaut!fulgirl� dressed in almost an Indian style with clothes and ornaments respec tively whit� ye!lo� red andgreen to symbolize the four.famtlie� arrive near me. Once when I was very smallIhad dreamed tha� wht1e I wasgoing to meet the Omniscient Longchen Raly'ampa together with my uncle Khyentse Rinpoche Chiikyi fUtngchug or Pawo Heka Lingpa1 in the corridors between the
or Dakinis that displayed a mudra out ifrespectfor
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my uncle and me. "With the same mudra thesegirls
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also had many ornament� all qfthem sitting in a circle. In the centet; upon a round a/tat; there was a heapedpt1e o/various substances.for the Ganacha kra, while in the western sic/� upon a high and elegant throne Isaw and easily recognized my kind Guru, the Vtdyadhara Changchub Do1J�.forwhich reason Iftlt an unimaginablejoy. In that moment they were all singing in unison with a humming sound the Song o/ Uyra that I had already heard many times bifore in my dreams. The white Dakini told me: rvo you know thatyogin sitting up there on the throne?" 'ls there anyone who does not recognize one's
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were the images o_fthe Twelve Primordial Masters q[Dzogchen and around the side� (always) on the upperpart (ifthe wall)) were the lineage masters if the three series ifDzogchen) while on the cet1ing if the assembly hall there were the syllables ifthe Song qf Utjra and ifthe Twenty-Five Expanses vividly bright which I could see very clearly. Ijoined them in singing the Song ifUtjra and indissolubly unified the Primordial State ifMind ifmy kind Guru with my mind. After a wht1e the Song ifUyra ended and all those who were present remained quiet. In that moment the.four Dakinis who had escorted me stood up at the.four directions o_fthe altar that was in the center ifthe hal� and wht1e displaying the lotus mudra with their hands) with a pleasant A HO lk1A .llA SU Kl-lA HO
melody they sang in unison:
Afler they sang it one� carrying various Gana chakra substances in their right and lift hands they A HO lk1A .llA SU Kl-lA HO
went infront ifmy kind Guru. Again they sang:
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1 56
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andthe_four qfthem qffered the Ganachakra sub stances to my kind Guru. My kind Guru pro nounced: A IA IA HO and accepted the Ganachakra substance� and whtle he was doing tha� they stood up in a line in ftont qfhim, with thepalms oftheir handsjoined at the heart. J/1/hen my kind Guru hadfinished tak ing the Ganachakra qfforing� again they started to stng:
A HO 11M HA SU KHA HO
and all who were there assembledsang it in uni son, whtle the Dakinis distributed the Ganachakra substances to all theparticipant� one qfter the other. At a certain point thegreen Dakini came to me car rying Canachakra substances and Ganachakra chang and whtle she gave them to m� I saw that
ing. When they hadfinished distributing all the
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Ganachakra substance� again the.four Dakinis
1 57
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1 70
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In the Wood-Mouse year [on the twenty-third ifNovembet; 1984j wht1eiwas inMerigarigave a briifintroduction to the.fundamentalprinciple qf the ancient Dzogchen text The Small Hidden Col lection (sEas pa)i rgum chun� a Tunhuang manu script by Buddhagupta) to a_few qfmy students.
That night; in the early mornin� Ihad the_following dream. Iwas in the middle qfa big transparent hall made ifcrysta� which was situated on the top qfa ht1! that was completely covered by a very thick_forest. Upon a seat qffive-coloredg!as� wearing ajacket ifblue satin and a meditation belt ofthree color� with long braided hairfalling down) I wasfacing
me. At thatpoint; some thousands qfmales and_le
southward andgazing directly at the sky injiont qf ma!� both l#sterners and Oriental� gathered all
ease., in many d!lferent color� most qfthem looking
around meftom every direction. They sat down at
directly at me., like they were waiting_for my speech
with an attitude qfrespect.
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�,� From the Innermost Essence qfthe Dakinis qfthe Luminous Clarity qfthe Universe
The Upadesha on All-penetrating Wisdonz qfAti OMAH HD¥ BHE TA SA NA BHYA KULA YE Through the profound experiential upadesha The wisdom qf one's R(gpa which penetrates a!!
Is directly introduced in the state without material obstacles
Just as the sun disk in the expanse qfthe sky
Ofthose who have the mostfortunate karma.
All beingspossessing a mind
Is naturally endowed with rays qflighl;
Are naturally se!fpeifected with the Dharma/a. Rigpa is the primordial basis and the support o/ memo/YJ Samantabhadra the king qfconsciousnes�
1 83
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BHE TA SA NA BHYA KU IA YE Through the profound experiential upadesha The wisdom of one's Rigpa which penetrates all without material obstacles Is directly introduced in the state
Ofthose who have the most_fortunate karma. just as the sun disk in the expanse ofthe sky Is naturally endowed with
rays ofligh�
AI! beingspossessing a mind Are naturally se!fpetftcted with the Dharmata. Rigpa is the primordial basis and the support of memo/YJ Samantabhadra the king ofconsciousnes� The immutable Dharmakaya ofthe real nature Jiflhich is without birth) beyondconceptualconstructs and transcending all extremes. just like a limpi� cloudless sk)/J
1 93
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It is heyond symhols and explanation, and tran Just as the light is the inherent man!ftstation qfthe scends all /imitations andpartiality.
The wisdom qfse!fpeifection is complete with (all) qualities. In this regarcl direct the Rigpa on the eye� Point your eyes towards spac� Relaxyour Rigpa and leave it in its own condition. Don 'ifo/low qfier attachments andtraces qfthepast. Don 't welcome ideasfor thefoture. In thepresent momen� in thatgap Bifore any temporary thought arise� Recognize the natural Dang qf the condition qf Untainted by the impurities qfemotion� Dharmata.
The pure Rigpa arises naked:
This is the unmistakable essence qfthe state Ofthe Primordial Lord. In thatgap when theprevious cloud haspassed And the next one has not yet arisen,
The light qfthe sun untainted by the clouds
1 95
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Shines clear and naked.for an instant. In the same wa� in thegap between a thought thm has passed and a thought yet to come A state without thoughts but which penetrates a11 without material obstacles Is vividly present
Untainted by the impunries ofthoughts. This trse!fis the Dang qfthe Rigpa qfDharmata. The Dharmakaya qfthe empty and clear Rigp� The state qfthis wisdom which penetrates a11 wtrhout material obstacle� Exists as one's naturalpossession.from the begin ntn� But !fone is not taught about t� tr is not recognized Without being modified by the thoughts qfour conceptual minti By observing directly one's state
This is directly discovering one's state.
f.# meet wisdom ofthe natural Dang:
Once the state qfthis wisdom which penetrates al!
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1 97
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1 98
Wtthout being hindered by virtuous or evil karm � attain Enlightenment in the Rigpa which pen
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The se!fperftcted wisdom ofthe Dang ofRigpa Is like the shining ofthe rays oflight as the nature
radiance ofthe sun) Or like the appearing qftheJive-colored lights qf a rainbow As the natural radiance qfthe empty sky.
The Dang ofemptiness is Rigpa and the Dang qf Rigpa is the light. The Dang qfthe light is the kayas and clusters: The Dang qf the real nature which is the empty and clear Rigpa Manifests as the 1nagical net qfluminous clarity. The Dang ofluminous clarity in the small reliquary box qfthe heatt The se!fperftcted and brightprofound clarity With the mandala qfcluster� Is the Buddha ofour real nature...
1 99
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When I reached this point the Song of Uyra ende� and also the thigle ofmy vision vanished in space like a rainbow. Ajier that we dedicated merit .for the benrjit qfother� then some students came to me and asked me some questions about the way qf integrating mind and vision. I replied to all qfthem giving clear explanation� and whtle I was doing thatIwoke up. The day was almost dawning. When noontime came I recollected my dream and imme diately I wrote down some note� and as I could rememberprecisely all the verses that I had rea� I was
able to write them down properly. But since
this extraordinary teaching was not yet complete, I felt somewhat sor/)'J without knowing what to do) andIstrongly expressed the wish to meet again and again the text qfthis essential teaching. oo
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with the symholic letter and at a certain moment while I was doing tha� thejive colored thig!e be came bigger and cifier the symbolic letter there spread the verses of the upadesha of the All-Penetrating Wisdom ofAti, in excellent Tibetan uchen charac
ters as ffwritten with molten go!� and like always with two dot� one on top ofthe othet; separating each syllabi� and the terma sign at the end ofthe line. As soon as I hadfinished reading the complete text ofthis special upadesha one tim� all the syl lables dissolved in the root symbolic letter and be came invisible. Thenftom the root symbolic letter many rays ofjive colored light spread and one ray pierced myforehead which made the gakyt1 at my forehead spin continuously. In that moment I woke up an� since qfierwaking up Ihadthe strong mental feeling that the gakyt1 was stt11 turning; I clearly remembered what I had dreamed But it was not yet dawn and when I looked at my watch I saw it was
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five colored thigle. So I went inftont o_fhim and })
was ahout to askfor i� hut my uncle Togden Ugyen Tendzin was gazing directly in spac� immovable and relaxed with his hands on his knees in the rest ing mudr� therifore I didn 't dare to ask anything for awht1e. 1/f/hen I was small and my uncle Tog den Ugyen Tendzin sat naked in the cross-legged postur� I used to go slowly hehind him and then slap him on his hodl" or sometimespinch him. Re memhering clearly all thi� Iremained without mov ing in.front ofmy uncle. At a certain moment my uncle Togden Ugyen Tendzin looked at me andsaid �"rwhat is it that you need?'' �"Please transmit to me that special teaching that I saw appearing inside thefive colored thigle and NA BHYA KULA JP'� I asked.
starting with the symbolic letter and BHE 'E4 SA My uncle Togden Ugyen Tendzin said·
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remember dearly all its words andmeanings. 17tere for� please teach it to me by all means!'' 17ten my uncle Togden Rinpoche looked directly at me with his eyes and said· rrokay! That being so, I wt1! transmit to you the profoundDzogpa Chenpo teaching oftheAll-pen etrating Wisdom which is related to BHE TA SA
NA BHYA!)) Then he sounded· A andremainedfor some time with his eyesgazing directly in space. A little whtle later he started· BHE TA SA NA BHYA KU LA YE
OMAH J-Jtl¥ Through theprofound experiential upadesha The wisdom of one's Rigpa which penetrates all without material obstacles Is directly introduced in the state
Ofthose who have the mostfortunate karma.
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just as the sun disk in the expanse qfthe sky Is naturally endowed with rays ofligh� All beingspossessing a mind Are naturally se!fpeifected with the Dharmata. Rigpa is theprimordial basis and the support qfme mo/YJ Samantabhadra the king qfconsciousness The immutable Dharmakaya qfthe real nature Ulhich is without birth, beyondconceptualconstruct and transcending all extremes. . . Thus he taught many verses qf this profound teaching that directly introduces in oneselfthe real nature. I indivisibly un!fied my mind with his Pri mordial State q(Mind and listenedcariful� so that ofall thefundamental meanings that he was teach ingI was immediately having amazing experience. le After some time the pro.found teaching ended and cfter saying: A A A he remained quiet_for a moment in the equa ntinity qfcontemplation. Again qfter a short wht1e he said: SAM4.YA GYA GYA GYA
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andfir another short while he remained quiet in the equanimity o/ contemplation. Suddenly he shouted three times a veryfierce Phat: PHATPHATPHAT •
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every time much stronger and shatper than the las� andI woke up. Maybe the sounds q[Phat were relatedto the weather as it was verystormy andthun dering in that moment. In any cas� as soon as I woke up I clearly remembered my dream, and I immediately got out qfbed and wrote down some notes. But utifortunate� although I had assimi latedall the meanings qftheprofoundteaching trans mitted by Togden Rinpoch� I was not able to re member all the verses.
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In the Metal-Female-Snakeyear[on the twenty ninth ofDecembet; 2001_l wht1e I was in Tashigar South, Igave the people who were attending the retreat a direct introduction on the basis ofthe Gu ruyoga blessingpower. That night Ihad the_fo!!ow ing dream. I was alone on a hi!� sitting under the coolshade qfa big and mqjestic tre� in a verypleasant place where all the ht11s and rocks were made ofcrystal of various colors and where all the tree� big andsmal� were completely.full of}lowers qfvarious colors. In my hands I had a scrol� which had been given to me afew days bifore by Do!J'e Yudrbnm� where on sky-bluepaper; in excellent Tibetan uchen charac ter wn!ten wt'th moltengoldthere wasfirst qfall the symbolic letter simt1ar to the (Tibetan) CA with a crescent moon ornament on top and the terma sign �
[--3, � _lfollowed by the complete text oftheAll-Pen-
etrating State ofAti wt!h two dot� one on top ofthe
othet; separating each syllabi� and the terma sign at the end ofthe lin� andI was reading tt. I though�
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r'Although I have already had many occasions to read this special teachin� until now I did not get the chance to obtain the complete teaching_for the benrjit ofboth myselfand the others. This time that theJetsunma has helped me is vel)' good_fortune, therifore I difinitely want to master the complete text ofthe upadesha!'' So I read the text intently but when I was about to end reading it_for thefirst time, suddenly the weather became stormy and this woke me up. I looked at my watch and it was al most twentypast three. I remembered this amazing dream vel)' well an� hoping to continue the dream, immediately Ikept myselfwarm andlay down comfortably. After awhtte again I_fe!! asleep and I had thefo!!owing dream. I was in the same place as bifore, continuously reading the text ofthe All-Penetrating Wisdom. I read it repeatedly afew times an� while I was (ex periencing) its.fundamental meaning in the equa-
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From the Innermost Ersence ofthe Dakinis ofthe Luminous Clarity ofthe Universe THE UPADESHA ON ALL-PENE TRATIN G WISDOM
OMAH H[}Jyf BHE 'E!1 SA NA BHYA KULA YE Through theprqfound experiential upadesha the wisdom ofone:S Rigpa whichpenetrates all without material obstacles is directly introduced in the state ofthose who have the most_fortunate karma. Just as the sun disk in the expanse ofthe sky is naturally endowed with rays oflight all beingspos sessing a mind are naturally self-perfected with the Dharmata. Rigpa is the Primordial Base and the support of memo/YJ Samantabhadra the king qfconsciousnes� the immutable Dharmakaya ofthe realnature which is without birth, beyond conceptual constructs and transcending all extremes.
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Just like a limpi� cloudless sk� it is beyondsym bols and explanation� and transcends all limita tions andpartiality. Just as the light is the inherent manjfestation qfthe sun, the wisdom qfse!fperfec tion is complete with (all) qualities. In this regar� direct the Rigpa on the ey� point your eyes towards spac� relaxyourRigpa and leave it in its own condition. Don 't_follow qfier attach ments andkarmic traces qfthepast. Don 't welcome ideas.for the.future. In thepresent momen� in that gap bifore any temporary thought aris� recognize the natural Dang qf the condition qfDharmata. Untainted by the impurities qfemotio� the pure Rigpa arises naked: this is the unmistakable essence qfthe state qfthe Primordial Lord.
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In thatgap when the previous cloud has passed and the next one has not yet arisen, the light ofthe sun untainted by the clouds shines clear and naked .for an instant. In the same waJ" in thegap between a thought that haspassed and a thoughtyet to come a state without thoughts but which penetrates all without material obstacles is vividly presen" un tainted by the impurities qfthoughts. This itselfis the Dang qfthe Rigpa ofDharmata. The Dharmakaya qfthe empty and clear Rigpa, the state qfthis wisdom which penetrates all with out material obstacles_, exists as one's naturalpos about t� it is not recognized
sessionfrom the beginnin� but !fone is not taught Without being mod!fied by the thoughts qfour conceptual min� by observing directly one's state we meet the wisdom ofthe natural Dang: this is directly discovering one's state.
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Once the state qfthis wisdom which penetrates all without material obstacles has been realize� without being hindered by virtuous or evil karma� we attain Enlightenment in the Rigpa which pen etrates all without material obstacles. The se!fpeifected wisdom qfthe Dang qfRigpa is like the shining qfrays qflight as the natural ra diance qfthe sun1 or like the appearing qfthefive colored lights qfa rainbow as the natural radiance qf the empty sky. The Dang qfemptiness is Rigpa and the Dang ifRigpa is light. The Dang qflight is the kayas and clusters: the Dang qfthe real nature which is the empty and clear Rigpa manifests as the magical net ifluminous clarity.
The Dang qfluminous clarity in the sma!! reli quary-box qfthe heaf0 the se!fpeifected and bright prqfound clarity with the mandala qfcluster� is the Buddha qfour real nature.
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From The Innermost Essence of the Dakinis of the Luminous Clarity of the Universe thus ends The Upadesha On All-penetrating Wisdom.
This is the complete text qfthe special upadesha The All-Penetrating Wisdom ofAti an� since in
the very same moment that /finished writing it the day was dawning; I thought this to be very auspi cious. Marvelous/ U/bndeifull
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Chogyal Namkhai Norbu, Margarita Island, Venezuela, April 2002
Courtesy of Costantino Albini
The 1 6th Karmapa, Rangjung Rigpai Dorje, and Chogyal Namkhai Norbu visiting Pope Paul VI, Rome, Italy, January 1 975
Merigar Gonpa
The 2nd Karmapa, Karma Pakshi ( 1 204- 1 283)
Merigar Gonpa
The 3rd Karmapa, Rangjung Dorje ( 1 284- 1 339)
Merigar Gonpa
Changchub Dorje ( 1 826- 1 96 1)
Merigar Gonpa
Jigmed Lingpa ( 1 730-1 798)
Thanka by Glen Eddy
Togden Ugyen Tendzin ( 1 893- 1 959)
Merigar Gonpa
Padmasambhava
ACKNOWLEDGEMENT These texts were translated from Tibetan thanks to the generous donations offered by the following donors for the Project Complete Works of Chogyal Namkhai Norbu (July 2002-June 2003): Adriana Dal Borgo Alfredo and Maddalena Avellone Angelo Fontana Anna Pucci Antje d'Almeida Clara Bordeu Claudio Donadio Cosimo Di Maggio David Meyer Dorothea Franck Dzogchen Community of Brescia (Italy) Dzogchen Community of Como (Italy) Dzogchen Community of Czech Republic Dzogchen Community of France Dzogchen Community of Germany Dzogchen Community of Holland Dzogchen Community of Hungary Dzogchen Community of Spain Dzogchen Community of Styria (Austria) Dzogchen Community of Torino (Italy) Dzogchen Community of Venezia (Italy) Dzogchen Community of Wien (Austria) Eric Voisin Francesco Gracis Gabor Hardy Giordano and Jo Asoli Gregory Fabien Forgues Helmut Reile Helmut Smrcek Jana Wurzinger Kathleen Feketer Bauerlein Laura Innocenti
Luciano Minghetti
Massimo Orsi Mimmo Mercogliano Monique and Yann Leguen Natalia Popova Norbert Ohl Oriol Aguilar Paolo Brunatto Paolo Pappone Petra Seibert Pia Barilli Riccardo Moraglia Rolf Portack Svetlana Riecke Thierry and Annick Jeanneret Ugo Cardea Furthermore this book was printed thanks to the generous donations offered for this specific purpose by: Alex Studholme Alfonso Monfort Carisa O'Kelly Catherine Braud Darryl van Blerk Elias Capriles Fabio Andrico Gabriella Tremp Gerry Steinberg Ivan Jiry Rys John Foster John La France Jolanda Ferrandiz Libor Juska Nick Dudka Norberto Marzari
Finito di stampare nel Giugno 2003
da Vieri, editrice "il mio Amico" Roccastrada
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