Longsal Teachings: Volume 5

Lotsawa Series 217E

This publication is intended for those who have already received the Dzogchen transmission from Chogyal Namkhai Norbu

© 2005 Shang Shung Edizioni 58031 Arcidosso GR-Italy tel: 0564 966039 e-mail: [email protected]

www.dzogchen.it

IPC -

- Approved by the International Publica­

tions Committee of the Dzogchen Community founded by Chogyal Namkhai Norbu

CHOGYAL NAMKHAI N ORBU

LONGSAL TEACHINGS VOLUME FIVE

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

7

of Teachings

9

Preface The Principle of the View Totally Beyond

11 13 71

Conceptual Mind

The History Root Text

The Direct Introduction to the Principle of the Mirror of Vajrasattva

The History Root Text

87 89 1 07

The U padesha on the Tregchod of Primordial

125 127 1 67

Purity

The History Root Text

The Upadesha on the Profound Path of

The History Root Text_

1 83 1 85 1 97

Acknowledgement

207

Illusory Body

5

TRANSLATOR'S NOTE TO THE LONGSAL SERIES OF TEACIDNGS

The Longsa! Cycle or The Luminous Clarity of the Universe, Heart Essence ofthe Dakin is (Klang chen 'od gsa! mkha' 'gro 'i snying thig) is the col­

lection of Chogyal Namkhai Norbu 's rediscovered 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 understand and apply the teachings included in the texts, it is es­ sential to rely upon the oral instructions of the transmission holder.

7

PREFACE

This fifth volume of teachings from the Long­ sal Cycle contains four upadeshas and the histo­ ries of their discovery. These teachings were re­ ceived through dreams over a period of time from 1 961 to 1 999. The Principle ofthe View Totally Beyond Con­ ceptual Mind ( ITa ba blo 'das chen po ' i dgongs pa), written down in its final form in 1 983, con­

tains the root verses of a special teaching on the View ofAtiyoga. The detailed explanation of this teaching has already been published in Volume 4 of this series as The Main Points of the View To­ tally Beyond Conceptual Mind (ITa ba blo 'das chen po 'i gnad byang). The Direct Introduction to the Principle of the Mirror of Vajrasattva (rDor sems me long gi dgongs pa ngo sprod) is an introduction to the nature of self-perfection or lhundrub through the

symbol of the crystal. This upadesha was received in two different dreams, in 1 997 and in 1 999, re­ spectively related to the author's master and pa­ ternal uncle Togden Ugyen Tendzin (U rgyan bstan 'dzin, 1 893- 1 959), and to his root guru Changchub Dorje (Byang chub rdo rje, 1 826- 1 961). The Upadesha on the Tregchod of Primordial Purity (Ka dag khregs chad kyi man ngag), origi­

nally received from the Fifth Dalai Lama Lob sang Gyatso (Blo bzang rgya mtsho, 1 61 7 -1 682) in a

9

dream and written down in its final

form in 1998, contains special instructions on the practice of the Four Chogzhags, the essence ofTregchod. The Upadesha on the Profound Path of Illu­ sory Body (Zab lam sgyu !us kyi man ngag) re­

veals the fundamental points of the practice of Il­ lusory Body according to the Ati Dzogpa Chenpo teaching. It is mainly connected to a dream in which the author met Gyalse Gyurmed Gyaltsen (rGyal sras 'gyur med rgyal mtshan, 1 91 4- 1 972), son of Changchub Dmj e. I wish to thank Steve Landsberg and Louise Landes Levi for reviewing my English. January 2005 Adriano Clemente

10

THE PRINCI PLE OF THE VIEW TOTALLY BEYOND CONCEPTUAL MIND

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THE HISTORY In the year of the Metal-Female-Bull, at the beginning ofNovember 1 96 1 , while sleeping in a guest-house in Rome, the capital of Italy, I had the following dream in the early morning. I was walking down a street in front of Santa Maria Maggiore, a large Christian church in Rome, and saw someone in the crowd resembling Padma Palma Paldzinma coming towards me. I thought, "This girl looks like Padma Paldzinma". I walked

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know it contained a very important symbolic letter." Immediately she took the illuminating mirror from her neck and showed it to me. "Look here and you will clearly see that the

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In the year of the Metal-Male-Monkey, on the eleventh of July, 1980, during a retreat held in a village (called Volpago) near Monte belluna, North Italy, in which I gave teachings on Dzogpa Chenpo to more than one hundred interested people, males and females, gathered there frotn every direction, at night I had the following dream. I was in an unknown place, inside a cave brightly shining with turquoise light which seemed to be a library of Dzogchen texts. Among many thousands of (Tibetan styled) books written in the Oddiyana language, in the symbolic script of the Dakinis and other languages, I was searching for a text on the View which had appeared from a

drombu that the Pramoha Dorj e Yudronma had sent to me many years before, in the year of the Metal­ Female-Bull (1961), whose title was: 0

��� From The Luminous Clarity of the Universe, Heart Essence of the Dakinis herein is contained The Principle of the View Totally Beyond Conceptual Mind

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down. While I was wondering what the so-called

Galawari could be, the girl arrived with a being that had two long thin legs with feet each with three claws, similar to a bird. He had two arms, also long and thin similar to a monkey, each hand having only three fingers, and a monkey 's face. On every part of the body there was hair about one finger­ breadth in length, shimmering with turquoise light. With an average-sized torso, he was similar in height to a medium sized human being. They came before me and the girl introduced him, "He is the custodian of the Great Dharma Treasury of Galawari!" Then she spoke to the custodian of the Great Dharma Treasury in a very strange language which almost seemed to have no consonant sounds at all. When she finished speaking, the custodian pointed

out something that looked like a big shelf in a cor­ ner of the cave to my left and bowed his head to­ ward me saying, "A HA'O A HA 'O".

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"What is he saying?" I asked the girl.

''He is welcoming you with respect," she re­ plied. The custodian then lead the two of us into an inner cave, where he showed us many Tibetan books on a stone shelf. I sat down on a stone seat with a table in front of it, while he brought each Tibetan book, one after the other, to me. At first I saw many books containing Lung scriptures of Dzogpa Chenpo. Then I found a volume that con­ tained two different texts. On the turquoise-green cover were the titles in Uchen characters written in molten gold: �

�� �From The Luminous Clarity of the Universe, Heart Essence of the Dakinis herein is contained The Principle of the View Totally Beyond Conceptual Mind �

followed by

�� �From The Luminous Clarity ofthe Universe, Heart Essence of the Dakinis

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herein is contained The Main Points of the View Totally Beyond Conceptual Mind

"This is the text that I need. Thank you!" I told them. Then they left me there and went back to their places. I started to read quickly as much as I could, and (I knew) it was the same text that I had been reading with the Pramoha Padma Paldzinma in the past.

In

the beginning there was the sym­

bolic letter similar to (the Tibetan) CA with a cres­ cent moon ornament on top, followed by excel­ lent Tibetan Uchen characters with two dots, one on top of the other, separating each syllable, and the terma sign at the end of each line. This is what was written: �

���From The Luminous Clarity of the Universe, Heart Essence of the Dakinis herein is contained The Principle of the View Totally Beyond Conceptual Mind I pay homage to Bhagavan Shri Mahasukha (Glo­ rious Total Bliss) ! The condition at the time in which the primordial basis

35

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Has

not been divided into the limits of samsara

and nirvana, The all-pervading universal base of equality, Source of all and beyond all/imitations, Is like a sesame seed, the ocean, The earth, a treasury or the sky. Its essence is empty, its nature is clear, Its energy-potentiality is without interruption, Its qualities are unchangeable And its activities are unimpeded . ..

There were many verses and I read them for quite a long time; but while I was reading, some participants in the retreat made loud noises that woke me up. It was already some time after dawn. As soon as I woke up, I clearly remembered my dream. Immediately I prepared myself to write down some notes; and although all the meanings of the text were vividly clear in my mind, I was able to remember clearly only the verses quoted above. Thus I could only remain very sad. Alas !

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40

their row and settled in the equality of contempla­ tion with them. After a while, the yogin said again, "This is the state of the Vajra of the Mind of all the Vidyadharas", and as before remained for a while. At the end both teacher and student intoned in unison a long slow A and remained in the equality of contemplation for a long time. After a while the yogin said in a very elegant voice: � �,� From The Luminous Clarity of the Universe,

Heart Essence of the Dakinis herein is contained

The Principle of the View Totally Beyond Conceptual Mind Ipay homage to Bhagavan Shri Mahasukha (Glo­ rious Total Bliss) I The condition at the time in which the primordial basis Has not been divided into the limits of samsara and nirvana, The all-pervading universal base of equality, Source ofall and beyond all limitations,

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Is like a sesame seed, the ocean, The earth, a treasury or the sky. Its essence is empty, its nature is clear, Its energy-potentiality is without interruption, Its qualities are unchangeable And its activities are unimpeded. The vision ofthe Base appears as impure andpure, And as authentic reality. Regarding the cause of illusion, when the neutral prana stirs From the uninterrupted energy-potentiality

Ofthe inseparable state of the Base, From the aspect of emptiness, the essence, Rigpa manifests and, (Its ) nature being clarity, vision arises. From the unchangeable qualities The neutral mind arises andfrom mind, action. (Thus its) neutral (condition) undergoes change, Just like vapor arisingfrom the ocean

Or a rainbow shining in the sky. Until:

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Thus is concluded

The Principle of the View Totally Beyond Conceptual Mind.

Thus he taught clearly and extensively. This was the text of the upadesha on the principle of the View that I had already encountered twice before. Having finished teaching, the yogin remained in the equality of contemplation for a while and at the end said, "This is the state of the Vajra of the Mind of all the Victorious Ones and Vidyadharas," and as before, he remained in the equality of con­ templation for a while. At the end both teacher and student intoned in unison a long slow A and remained in the equality of contemplation for a long time. At that point the yogin became Gyurmed Gyaltsen, son of my root guru the Vi­ dyadhara Changchub Dorje. Again he started to repeat: �

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From The Luminous Clarity of the Universe, Heart Essence of the Dakinis herein is contained

45

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By the various indistinct visions.

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like conceiving a rainbow as an object

When it is only space appearing as a rainbow­ hue. Regarding the way of being deluded, from the five bases of illusion Colors develop and the fivefoldphenomena Ofaggregates, poisons, directions, forms, energy­ provocations and so forth (appear), Just like camphor which, although being one single (substance) as a base, Appears as two: medicine for hot (diseases) and poison for cold (diseases). Regarding the fruit of illusion, one continuously revolves like a wheel Among the six classes ofbeings ofthe three worlds. Experiencing the negative consequences of each of them Is just like fallingfrom

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57

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58

At the pure junction where s ams ara and nirvana

divide, From the five different aspects of the Base, The five neutral (conditions) manifest And thefive bases manifest as the five lights. These manifestations are based on five (ways) of seeing And are (actually) seen just like intelligent per­ sons Are aware of theirfigure in a mirror. Regarding Enlightenment, when the Base appears as

the five lights

And one concretely realizes the self-liberation of one s vision, Both samsara and nirvana cease to be; And without entering dualism, one directly self­ liberates in the condition of the Base.

There are three types ofqualities each havingfour aspects. As the Base has been resolved through understand­ ing, one is no more deluded. As the cause of change has been severed, emo­ tions cease. 59

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60

As the path ofone s mind has been resolved, lumi­ nous clarity is stable. As the fruit ofsamsara and nirvana has been re­ solved, one does not return again. Having concretely realized luminous clarity as one s vision, One achieves complete victory over the demon of emotions. Having concretely obtained the capacity to directly penetrate the elements, One achieves complete victory over the demon of the son of the Devas. Having concretely realized the natural condition ofthe Base, One achieves complete victory over the demon of the physical aggregate. Having reached the expanse of the exhaustion of phenomena, One achieves complete victory over the demon of the lord of death. . .

Having arrived at this point, something woke me up. As soon as I awoke, I remembered very

61

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clearly the dream. Thus I immediately got up and wrote down some notes. I was able to clearly write down all that I had read as if I had just memorized it; yet, since the text of the instruction was not completed, I could only feel immense sorrow and repeatedly expressed the wish to meet soon again in a dream vision the Pramoha Padma Paldzinma and to be able to see in her mirror this upadesha in its entirety.

63

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There are three types of qualities each having four aspects. As the Base has been resolved through under­ standing, one is no more deluded. As the cause of change has been severed, emotions cease. As the path of one's mind has been resolved, luminous clarity is stable. As the fruit of samsara and nir­ vana has been resolved, one does not return again. Having concretely realized luminous clarity as one's vision, one achieves complete victory over the demon of emotions. Having concretely ob­ tained the capacity to directly penetrate the ele­ ments, one achieves complete victory over the de­ mon of the son of the Devas. Having concretely realized the natural condition of the B ase, one achieves complete victory over the demon of the physical aggregate. Having reached the expanse of the exhaustion of phenomena, one achieves complete victory over the demon of the lord of death. As one knows that the five lights originate from oneself, the sun of self-originated wisdom arises. As one knows that whatever appears self-liberates,

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the supreme light of the wisdom of Lhagthong shines. As the fruit of Enlightenment in the five kayas has been accomplished, the lamp of the wis­ dom of omniscience blazes. (As) there exists no perishing in the absolute sense, the unique self­ perfected Thigle is (realized). Regarding the way of appearing, the five bases appear as one's vision: the five Buddhafields, fami­ lies, consorts and Dakinis, eyes, clairvoyances and kayas arise without interruption as the Rolpa (mani­ festation) of magical illusion. Like the wish-fulfilling j ewel, authentic real­ ity is beyond visible phenomena. Ineffable, it can merely be symbolized by words. From the five different aspects ofthe Base, (five results arise). The essence shines from within (as the) wisdom beyond kayas. Since nature transcends objects, there does not even (remain) the name Dharmakaya. S ince the energy-potentiality tran­ scends duality, it is authentic and totally free from

79

80

limitations. S ince qualities transcend phenomena, they are the total all-penetrating wisdom (zang

thal). Since actions transcend (or do not concretely exist in) the B ase, the wisdom of omniscience arises. Whatever appears is the natural vision of Mind­ Essence and one never departs from the expanse

of self-liberation. Thus is concluded

THE PRINCIPLE OF THE VIEW TOTALLY BEYOND CONCEPTUAL MIND from The Luminous Clarity of the Universe, Heart Essence of the Dakinis SAMAYA

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90

large and maj estic, my paternal uncle Togden Rin­ poche Ugyen Rigdzin Dorj e was sitting, looking exactly the same as I had met him many times be­ fore in my dreams. In front of him around the place where I was sitting, there were the Pramoha Padma Paldzinma and more than ten Pawos and Pamos, whom I had already met few times on the mandala of the Vajra Dance.

A little further in front of us

there were ten natural hexagonal crystal rocks ar­ ranged in a row, approximately one and half arm spans in size, and similar in shape to the "Stupa of one eighth of relics". I asked my uncle Togden Rinpoche, "I have never seen before so many amazing natural crys­ tal rocks in such an astonishing place. What is this extraordinary, incredible place?" Ugyen Rigdzin Dorj e said, "Once in the past

we arrived near this place. That time I gave to some

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of you a direct introduction to the state of The Lu­

minous Clarity of the Universe, Heart Essence of

the Daldnis, whose transmission has fallen upon you. This is a powerful sacred place for direct in­ troduction to the state of Self-Perfected Dzogpa Chenpo. It is called The Land ofthe Stainless Crys­ tal Rock of Oddiyana, and is really a special place for directly introducing the vision of self-perfec­ tion (/hun grub) of Dzogpa Chenpo." I asked Togden Rinpoche, "If that is so, please Uncle Togden Rinpoche, be so kind as to give us a direct introduction to the vision of self-perfection ofDzogpa Chenpo ! " Uncle Togden Rinpoche said, "Is i t alright i f I give you the special upadesha, which I orally re­ ceived from the Mahaguru of Oddiyana Padma­ sambhava, of the direct introduction to The Lumi­

nous Clarity ofthe Universe, Heart Essence ofthe Dakinis, whose transmission has fallen upon you?" "Of course it is ! You could not be more kind. Please do it! " I replied.

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"Well, now then let's gaze without distraction at the light rays of these crystals in front of us and enter the contemplation of the Song ofVajra in the state of equality of the fourth time", Uncle Togden Rinpoche said, and we remained in the equality of contemplation for awhile. After a short time he started to sing the Song of Vajra:

EMA KlRI KIR1 . . .

and all of us, accordingly, entered the contemplation ofthe Song ofVajra. After some time, when the Song of Vajra ended, Togden Rinpoche said with a melodious and slow tone:

Noble sons endowed with the bestfortune Look well at these mirrors of Vajrasattva! Since the natural Dang of the crystal is transparent, The very essence of the utterly pure Dharmakaya is recognized Since the Rolpa manifesting inside is infinite, The self-perfected Sambhogakaya is recognized

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Since the Tsal vision manifesting outside is unceas­ ing, The very essence ofNirmanakaya, the energy-po­ tentiality is recognized. The base of manifestation, the Essence-Kaya, Is recognized as the single unceasing (state of) emptiness and clarity. Through the symbol of the utterly pure and clear crystal, The very essence ofthe wisdom abiding in the Base is recognized. Through the symbol of the self-perfected Rolpa of innermost luminosity, The wisdom that retains its characteristics is rec­ ognized. Through the symbol ofthe unceasing Tsal rays that manifest outside, The ever-fresh wisdom is recognized. Through the symbol of the totality of vision dis­ solving inside, The wisdom of omniscience is recognized. Through the crystal representing all visible phenomena, 97

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98

The way in which variety appears is authentically recognized. Through the visible appearance ofthe crystal rep­ resenting the very essence, The single real condition is authentically recog­ nized. Since the crystal and its light are beyond union and separation, The wisdom ofRigpa is authentically recognized

. . .

until: SAMAYA GYA GYA GYA Thus with many verses he gave us a direct in­ troduction connected to the vision of the lights of the mirrors of Vajrasattva. At the end he sounded an A and remained for some time in the equality of

contemplation. Then once again he started to sing the S ong ofVajra with EMA KlRI KIRI . and ac­ .

.

cordingly all of us remained in the state of con­ templation of the Song of Vajra, and during that time I woke up. The day was almost dawning. Since I clearly remembered this amazing dream,

I im­

mediately got up and started writing it down; but

99

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apart from the lines quoted above and some other scattered ones, I was unable to remember all the verses of this crucial upadesha. Thus I was not able to write precisely the text in its entirety, and could only remain with a feeling of strong sadness. Alas !

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1 02

In the year of the

Earth-Female-Hare, from the

second to the sixth of April 1 999, during the pe­ riod of the Easter Holidays, in Tashigar, center of the Dzogchen Community in South America, I gave various teachings on the preliminary and main practices of Dzogpa Chenpo to many local and foreign students gathered there. During that time, one early morning I had the following dream. My students Ricardo Sued and Marisa Alonso were preparing a picnic on the big flat rock on the hill ofTashigar. Since my wife Rosa and I had been invited, we went there. Sitting on the flat rock, we were singing the Song ofVajra practicing Namkha Arted, when, at a certain point my vision com­ pletely changed. I was near a very big lake in a cold elevated place, just like Manasarovar, together

1 03

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1 14

In brief, through the five lights as the obj ective condition the (material) elements of place and body are produced. Accumulating karmas and emotions through the mind, pleasure and suffering are pro­ duced and we wander in the ocean of existence. But since nature is utterly pure from the begin­ ning and perfectly endowed with the qualities of self-perfection, fortunate beings on the path must endeavor to meet the natural face of their own Rigpa. In the dimension of the channel of light at the center of the heart, the Dang ofRigpa which is the Essence-Bodhichitta, just like a clear, limpid and immaculate crystal sphere, abides as the transpar­ ent (zang thai) essence of the Dharmakaya. Infinite Rolpa ofkayas and wisdoms manifests outwardly

from the Dang of inner clarity passing

through the Kati (channel), and develops as the

five lights, recognized as the natural luminous clar­ ity itself.

1 15

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1 16

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The Dang ofRigpa on the horse of prana dwells

in the channel connecting the heart and the lungs. The mind that moves at the sense-doors and from which the Tsal spreads is recognized by means of the white light. The five lights, symbols of the five wisdoms, are recognized as the Bodhichitta of the Base. The white light, Dang ofRigpa, symbol of the mind, is understood as the Rigpa that retains its character­ istics. When the light which clearly manifests from the condition of emptiness spreads and pervades the totality of vision, the vajra chain of vision and Rigpa, the supreme light of pure wisdom, mani­ fests. Directly gazing at the chain, the mind dissolves

in the condition of luminous clarity. Remaining in equality in the empty and clear dimension of wis­

dom beyond conceptual elaborations is the main practice.

1 17

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crystal mirror.

On the surface of that mirror there

was the symbolic letter similar to the (Tibetan) CA with a crescent moon ornament on top, shining with blue light. It was followed by excellent Tibetan Uchen characters with two dots, one on top of the other, separating each syllable, and the terma sign at the end of each line, as if written with azurite: �

�,�From The Luminous Clarity of the Universe, Heart Essence of the Dakinis herein is contained The Upadesha on the Tregchod ofPrimordial Purity

OM AI:I HU!yl E MA KI RI K1 RI MA SU TA VA LI VA LI SA MI TA SU RU S U RD KU TA LI MA SU MA S U A Without leaving the view at the level of mere (in­ tellectual) understanding, Having discovered knowledge in your state, Maintain the confidence of ultimate certainty that you have gained through experience 1 45

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By letting all tensions dissolve (Tregchod) with­ out modifying anything I The dimension of the real condition ofprimordial purity Is totally complete with the qualities of self-per­ fection. Remain without being distracted from the uninterrupted wisdom ofyour Rigpa, Without anything to be accomplished! Since all existing knowable phenomena Are non dualfrom the Tsal ofyour Rigpa, And they are the very state ofSamantabhadra, Let go of any effort to accept or reject! Although (this state) is not beyond the condition of the three gates, It totally transcends conceptual phenomena. Since it isfreefrom the conceptualfzxation of lib­ eration and illusion, Sustain it in a relaxed way through the four Chogzhags . . .

Thus there were many verses. In that moment I recognized that I was dreaming and thought, "On

1 47

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few previous occasions I already received this

extraordinary upadesha from my gracious gurus, but after waking up was unable to retain it clearly in my mind and thus I could not write it down.

This time I really want to remember all the words and meanings !" So I started to read it again from the beginning, but the loud noise of a car nearby woke me up. Some time had already passed after dawn. While I was teaching in the morning ses­ sion, I remembered my dream but could not fmd time to write down some notes until the evening. When I started to write my notes, I discovered that although I could remember most of the meaning (ofthe text), I was able to remember clearly only the verses quoted above. Alas ! What a pity!

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symbolic letter of The Luminous Clarity of the Universe, Heart Essence of the Dakinis, vividly

appeared, as if written with molten gold, inside the crystal rock shaped like a bird's egg. From (the letter) five-colored rays of light spread in all di­

rections. As soon as we fmished to sing the Song ofVajra, upon the surface of the crystal rock appeared (many) elegant Tibetan Uchen letters, about one cubit in size, as if written with molten azurite, with two dots, one on top of the other, separating each

syllable, and the terma sign at the end of each line. They were all very bright and shining. I asked them, "What do you see inside this crys­ tal rock?" Unanimously they replied, "We clearly see the spreading of marvelous multi-colored rainbow light inside the crystal rock." Understanding that they didn't see the letters, I told them, "Many letters are appearing inside the

crystal rock. I will read them slowly. Listen well! "

155

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1 56

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�� � From The Luminous Clarity of the Universe, Heart Essence of the Dakinis herein is contained The Upadesha on the Tregchod ofPrimordial Purity

OM Af:I HUM E MA KI RI Kl Rl MA SU TA VA LI VA LI SA MI TA SU RU SU RU KU TA LI MA SU MA SU A

Without leaving the view at the level of mere (in­ tellectual) understanding, Having discovered knowledge in your state, Maintain the confidence ofultimate certainty that you have gained through experience By letting all tensions dissolve (Tregchod) with­ out modifying anything! The dimension of the real condition ofprimordial purity Is

totally complete with the qualities of self-per­ fection. Remain without being distractedfrom the uninterrupted wisdom ofyour Rigpa,

1 57

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158

Without anything to be accomplished! Since all existing knowable phenomena Are non dualfrom the Tsal ofyour Rigpa, And they are the very state of Samantabhadra, Let go of any effort to accept or reject! Although (this state) is not beyond the condition of the three gates, It totally transcends conceptual phenomena. Since it is freefrom the conceptualfixation of lib­ eration and illusion, Sustain it in a relaxed way through the four Chogzhags. Just as in the instant of authentic Rigpa One s body can be found in any attitude, Without modifying or contriving that very condition, Sustain the state ofRigpa by leaving it as it is I For example, mountains have many forms Due to the interdependent factors of place and time, But they (all) remain unmodified, in their natu­ rally arisen condition.

1 59

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1 60

This is the Chogzhag of the Mountain.

In that instant of abiding in the real condition Leave the eyes connected to the object of vision, And similarly leave all sensefunctions (related to) their objects as they are, In that condition of clarity and emptiness I Abiding in this state, just like the king of moun­ tains, One is beyond any movement caused by the oc­ currence of thought. With the three gates integrated in the dimension ofRigpa, Find yourself in the total confidence of the Chog­ zhag of the Mountain! Since the methods related to the breathing and to the gaze Are the two guides for the mind, There exist many systems which entail modifying through effort. (But here), sustain in a relaxed way (the state of) Ati without modifying anything!

161

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1 62

When I arrived at this p oint, very stormy

weather woke me up. As soon as I woke up, I re­ membered very vividly my dream. Immediately, I got up with the idea of writing some notes; but at that moment, the lamp didn't turn on. I checked the time and found out it was almost four o 'clock. As soon as the day dawned I wrote a draft. Since I

clearly remembered all the verses that I had read on the surface of the crystal rock as if I had just memorized them, I wrote them down; but as the text of the upadesha was not yet complete, I could only remain very unhappy about it! Alas !

1 63

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In the year of the Earth-Male-Tiger year, on the twenty-first of November, 1 998, while I was in Paris, the capital of France, teaching on the prac­ tice of the Dzogchen path to many local students assembled in the International Cultural Hall called Loisirs de Cergy-Neuville, I had the following dream at night. (I was) in front of the innermost part of that large crystal rock cave with a wide opening where I

had already arrived many times before in my

dreams. There, upon a smooth half-moon shaped blue base, was the symbolic letter similar to the (Tibetan) CA, with a crescent moon ornament on top as if written with molten gold, followed by many verses in excellent Tibetan Uchen charac­ ters with two dots, one on top of the other, sepa­ rating each syllable, and the terma sign at the end of each line, as if written with azurite:

1 65

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1 66

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[ROOT TEXT]

��from The Luminous Clarity of the Universe, Heart Essence of the Dakinis

herein is contained THE UPADESHAON THE TREGCHOD

OF PRIMORDIAL PURIT Y

OM AI:i HD¥ E MA KI RI KI RI MA SU TA VA LI VA LI SA MI TA SU RU SU RD KU TA LI MA SU MA SU A

Without leaving the view at the level of mere (intellectual) understanding, having discovered knowledge in your state, maintain the confidence of ultimate certainty that you have gained through

experience by letting all tensions di ssolve (Tregchod) without modifying anything! The dimension (Ying) of the real condition of primordial purity is totally complete with the quali­ ties of self-perfection. Remain without being dis­ tracted from the uninterrupted wisdom of your Rigpa, without anything to accomplish! 1 67

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1 68

Since all existing knowable phenomena are non

dual from the Tsal of your Rigpa and they are the very state of Samantabhadra, let go of any effort to accept or reject! Although (this state) is not beyond the condi­ tion of the three gates, it totally transcends con­ ceptual phenomena. Since it is free from the con­ ceptual fixation of liberation and illusion, sustain it in a relaxed way through the four Chogzhags ! Just as in the instant of authentic Rigpa one's body can be found in any attitude, without modi­ fying or contriving that very condition, sustain the state of Rigpa by leaving it as it is ! For example, mountains have many forms due to the interdependent factors of place and time, but they (all) remain unmodified, in their naturally arisen condition. This is the Chogzhag of the Mountain.

1 69

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170

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In that instant of abiding in the real condition, leave the eyes connected to the obj ect of vision, and similarly leave all sense functions (related to) their obj ects as they are, in that condition of clar­ ity and emptiness ! Abiding in this state, just like the king of moun­ tains, one is beyond any movement caused by the occurrence of thoughts. With the three gates inte­ grated in the dimension of Rigpa, find yourself in the total confidence of the Chogzhag of the Moun­ tain! Since the methods related to breathing and gaz­ ing are the two guides for the mind, there exist many systems which entail modification through effort. But (here), sustain in a relaxed way (the state of) Ati without modifying anything ! Without sealing vision with (dualistic) thoughts, the big gate of all-clear wisdom is opened and the state of equality (or non duality) between vision and Rigpa is maintained. This is the Chogzhag of the Ocean.

171

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1 72

In that moment the Tsal vision arises and self­ liberates without interruption in the ocean ofRigpa, just like constellations appear (reflected in an ocean). Thus find yourself in the total confidence of the Chogzhag of the Ocean! The self-originated Rigpa beyond the mind is the Dang of innermost luminosity beyond experi­ ence, the total Thigle beyond example, and the very condition beyond the three (times). In that state of mere clarity and presence of the vividly awake instant Rigpa, completely beyond any conceptual fixation entailing effort, relax in your own nature and leave it as it is ! The subj ects and obj ects of dualistic thought related to the three gates and all mental phenom­ ena ofthe relative condition are totally transcended in the equality of the dimension of Rigpa: this is the Chogzhag of Rigpa.

1 73

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1 74

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In the state where all the dualities of samsara and nirvana, the two truths, gods and demons, hope and fear, accepting and rej ecting, self-liber­ ate without any decision by the mind, find your­ self in the total confidence of the equality of Rigpa! The totality of vision is the natural Tsal of Rigpa that has never been created, is not being created, and will never be created. Just like the sun and its rays, the nature of self-perfection shines clearly everywhere. In the spacious dimension of authentic Rigpa there is nothing that is not an ornament of Rolpa and Tsal. Whatever appears arises as the orna­ ment of Samantabhadra: this is the Chogzhag of Vision.

175

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1 76

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In the dimension (Ying) of self-perfection, where whatever vision of the six aggregates of consciousness manifests, arises and self-liberates without being fettered by dualistic attachment, find yourself in the total confidence of the Chogzhag of Vision! Towards anything that manifests as external vision one remains immovable like a statue made of clay. In front of the variety that manifests in­ side, there is no grasping just like (seeing) some­ one in a dream. While enj oying all of the various obj ects of the six senses, like an infant, one is beyond all hope and fear. The spreading and reab sorb ing of thoughts self-liberates like salt dissolving in water. Whatever spreading and reabsorbing of thou­ ghts manifests, like a madman, one does not con­ ceptually fixate upon them. Whatever contact with the five (obj ects of the) senses arises, it is self­ liberated in its own nature by leaving it directly as it is in that very moment.

1 77

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Whatever thoughts arise related to the six ag­ gregates of consciousness are left in their own con­ dition and thereby self-liberate in their own na­ ture. In the dimension where there is no duality between arising and liberating and (the related concepts of) good and bad, the light of the wis­ dom of Rigpa supremely shines. The one who never moves from this state and maintains in a relaxed manner the natural condi­ tion (Dang) without ever departing from it, is (known as) a yogin of the space of the universe. Unmodified by the conduct of the three gates, vision and Rigpa are integrated in the real condi­ tion. Unmodified by a session of contemplation, the equality of the fourth time is realized. SAMAYA GYA GYA GYA A A A Thus is concluded THE UPADESHA ON THE TREGCHOD OF

PRIMORDIAL PURITY from

The Luminous Clarity of the Universe, Heart Essence of the Dakinis

1 79

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the special statue of Gomadevi is. Therefore it must be somewhere around here ! " I started to search for it in every direction, up and down, but was unable to find it. A short distance in front of me, I saw an amaz­ ing blue crystal rock with a wide opening and went there. In its innermost part there was a crystal rock the size of a one-storied house, half-moon shaped with a surface as smooth as a mirror, with many verses upon it. Quickly, I went in front of it and saw that on its upper part there was the root sym­

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Ipay homage to Samantabhadri Gom adevi . . . and s o on. Understanding that a very profound and special teaching was in this place, I immedi­ ately sat down at ease on the ground in front of it and read slowly:

All worlds, which are the outer vessel, Have no concrete marks to prove their existence, just like a rainbow. All dualistic visions of self and others, which are the inner contents, Have no self-entity, just like an illusory city. All speeches of the voice, whether good or bad, Resound while being empty and are unreal, just like an echo. All mentally imputed phenomena which appear outside, Ifleft in their own condition, self-liberatejust like mist. Whenfamiliarity has been mastered, the condition ofkarmic traces Is a non existent clear appearance, just like a mi­ rage.

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