Lotsawa Series
-
This publication is intended for those who have already re ceived the Dzogchen transmission from Chogyal Namkhai Norbu
© 2007 Shang Shung Edizioni 58031 Arcidosso GR-Italy tel: 0564 966039
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CHOGYAL NAMKHAI NORBU
LONGSAL TEACHINGS VOLUME SEVEN
Translatedfrom Tibetan and edited by Adriano Clemente With the kind help of the Author
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Shang Shung Edizioni
CONTENTS
Translator's note to the Longsal Series of Teachings Preface
7 9
The Most Important Points on the View, Meditation, Behavior and Fruit
The History RootText
The Upadesha on the Twenty-Five Spaces
The History RootText
11 13 21 25 27 53
The Wish-Fulfilling Jewel, Thigle o f the Mind of the Guru Wisdom Dakini
The History Root Text
The Bardo Instructions Sealed with the HUM
The History RootText
5
61 63 113 1 37 1 39 1 99
TRANSLATOR'S NOTE TO THE LONGSAL SERIES OF TEACHINGS
The Longsal Cycle or The Luminous Clarity of the Universe, Heart Essence of the Dakinis (Klang chen 'od gsa! mkha' 'gro 'i snying thig) is the collection of Chogyal Namkhai Norbu's discovered teachings. This series of publications contains translations of the original texts together with the histories of their discovery. The reader should be aware that in order to thoroughly un derstand and apply the teachings included in the texts, it is essential to rely upon the oral instruc tions of the transmission holder.
7
PREFACE
This seventh volume of teachings from the Longsal cycle contains four upadeshas and the histories of their discovery. These teachings were received through dreams over a period of time from 1959 to 2001. The Most Important Points on the View, Medi tation, Behavior and Fruit (ITa sgom spyod 'bras kyi gnad gzer), also known as The Upadesha on the Most Important Points ofAti (A ti 'i gnad gzer man ngag), received in a dream from Chang chub Dorje as inseparable from Garab Dorje and Padmasambhava, contains the essence of the Ati Dzogpa Chenpo teaching in few verses. The Upadesha on the Twenty-Five Spaces (Klang chen nyi shu rtsa lnga 'i man ngag), re ceived in 1980 and then in 1991, is a supreme practice of purification based on twenty-five man tras originally found in the btags grol tantras. The dreams relating to this upadesha are connected to Kunga Palden (1878-1950), one of the Author's teachers. The Wish-Fulfilling Jewel, Thigle of the Mind ofthe Guru Wisdom Dakini (Bla maye shes mkha' 'gro 'i thugs thig yid bzhin nor bu), received in dreams from 1993 to 2000, is an essential method of practice related to the three dimensions of the Body, Voice and Mind of the Guru Jfianadakini or Wisdom Dakini.
9
The Bardo Instructions Sealed with the HOM (Bar do 'i gdams pa hum gi rgya can), received in dreams from 1984 to 2001, contains profound instructions on the various types of Bardos or intermediate states, in particular focusing on the crucial moment of the Bardo of the Dharmata. One of the dreams relating to this upadesha is connected to Khyentse Rinpoche Chokyi Wang chuk (1910-1963 ), maternal uncle and one of the Author's teachers. I wish to thank Steve Landsberg for reviewing my English.
November 2006 Adriano Clemente
10
THE MOST IMPORTANT POINTS ON THE VIEW, MEDITATION, BEHAVIOR AND FRUIT
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oo �oo ..;f?oo c.�oo THE HISTORY Around the middle of the second month of the Earth-Female-Boar year (Aprill959), while I was in Gangtok, Sikkim, I had the following dream. I was in front of a majestic statue ofNangsid Zilnon which I thought might be the one known as the "talking statue of the Guru" found in the Lhadrong monastery in Kham, and I was repeat ing over and over the seven-line invocation of the Mahaguru of Oddiyana. At a certain point, from the temple where I was staying the natural sounds of A OM U, as if connected one after the other, resounded very loudly, in such a way that it looked as if the temple itself had become a big bell, whose sound nobody could have tolerated to hear. While this was happening, all of a sud-
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T HE HISTORY In the Metal-Male-Monkey year [the twelfth of august, 1980], while I was in California, in the West of the United States of America, in a hall of the Stanford University in P alo Alto, a town near San Francisco, I gave a general introduction about the Tibetan teaching, culture and history to many people assembled there. That night I had the following dream. I had the feeling I was one of the so-called "spheres of prana for concentration". I was in side a very clear and pure sphere of light whose circumference spread from my body for about a fathom in all directions. The sphere could reach any desired place in a flash. Not only was I in the
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"Come inside !" I entered the doorway and reached the inside. There was a pathway brightly shining with the natural light of precious materi als. We crossed it and after walking for about three minutes we arrived in front of the entrance of a hall. We went inside and in the center of the hall, upon a black stone resembling a half egg facing upwards and resting on a dark red ruby colored stone, square in shape and one cubit in size, I saw an elegant Shamabala who seemed to be giving a talk in a very strange language. Around him there were more than a hundred Shamabalas who were listening attentively. "Who is this Shamabala 1n the center?" I asked Malati, and she replied, "Don't you recog nize him? He is the human Mahasiddha Kunga Palden. He is teaching to the Shamabalas the Tan
tra ofthe Unique Son of the Teaching". Immediately I unified my mind with the State
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center of the hall became the P recious Mahasid dha (in his human form). He looked at me with a smile of gladness and said: 'A A HA SHA SA MA The way to train in the real condition For individuals endowed with the most fortunate karma, Once they have entered the swift path of the su preme Ati, Is to integrate into the state of the symbol where (everything) is perfected in presence. To reverse attachment to the senses: KARMA RAK SHA G HI HAM TI. To reverse attachment to the aggregates: B HE G A RA NA SO G AD G LING . To reverse attachment to all objects : P U KA RI LA B HA DU TRI. To make the concreteness of mind disappear:
RAM PA KALA SA MI KHYE. To eradicate thoughts and feelings in their condi tion: MA TANG
P HA P HER RASMI TI.
To recognize the vision of compounded (phe nomena) : KH A T A RE KA S A MIG RL UNG .
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