Lotsawa Series 225E
This publication is intended for those who have already
received the Dzogchen transmission from Chogyal Namkhai Norbu
© 2005 Shang Shung Edizioni 58031 Arcidosso OR-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
CH6GYAL NAMKHAI NoRBu
LONGSAL TEACHINGS VOLUME SIX
Translatedfrom Tibetan and edited by Adriano Clemente with the kind help of the Author
•
�·'f't'tt'l� Shang Shung Edizioni
CONTENTS
Translator's note to the Longsal Series of Teachings
7
Preface
9
The Upadesha on the Guruyoga of the White A
12 29
The History Root Text The Actions of the Guru Jiianadakini
.55 151
The History Root Text
The Profound Essential Upadesha of the Long Life Practice "The Thigle of Vajra Life"
203 229
The History Root Text Some Clarification On the Practice of Mandarava
255
Acknowledgement
273
5
TRANSLATOR'S NOTE TO THE LONGSA.L SERIES OF TEACHINGS
The Longsal Cycle or The Luminous Clarity of the Universe, Heart Essence ofthe Dakin is (Klong chen od gsa! mkha lgro 1i snying thig) is the col lection ofChogyal 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. I
I
7
PREFACE
This sixth volume of teachings from the Long sal Cycle contains three upadeshas and the histo ries of their discovery. These teachings were re ceived through dreams over a period of time from 1985 to 1998. The Upadesha on the Guruyoga ofthe White A (A dkar bla ma 'i rna! 'byor gyi man ngag), re ceived in 1987, is a sp ecial teaching on the Guru yoga of Garab Dorje. The dreams relating to this teaching are connected to Nubchen Sangye Yeshe (9th century) and Garab Dorje. The Actions of the Guru Jfianaldni (Bla ma ye shes mkha ' 'gro 'i phrin las rgya), received in dreams from 1992 to 2001, contains three extraor dinary practices resp ectively related to the dimen sions of the Body, Voice and Mind of the Jfiana dakini (Wisdom Dakini) Gomadevi. The dreams through which these teachings were received are mainly related to Gomadevi herself and to the fe male master Ayu Khandro Dorje Paldron (A yu mkha' 'gro rdo rje dpal sgron, 1838-1953). The Profound Essential Upadesha of the Long Life Practice "The Thigle of Vajra Life" (Tshe sgrub rdo rje 'i srog thig gi gnad kyi man ngag zab mo), written down in its fmal form in 1998, be longs to the Mandarava cycle of practices and con-
9
tains profound instructions on the methods of Tsalung. Included in this section is a dream in which Ayu Khandro Dorje Paldron clarifies im p ortant p oints of the main practice ofMandarava. I wish to thank Steve Landsberg for reviewing my English. May 2005 Adriano Clemente
10
THE UPADES HA ON THE
GURUYOGA OF THE WHITE A
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herein is contained THE UPADESHA ON THE GURUY OGA OF THE WHITE A
THE HISTORY In the year of the Fire-Female-Hare, on the Eigh
teenth ofApril1987, while I was in Merigar, main seat of the Dzogchen Community of Europe, lo cated in Central Italy, leading a retreat in which I gave experiential instructions on Dzogpa Chenpo, I had the following dream. I was alone in a very pleasant place thoroughly filled with various flowers in the midst of a thick forest, where the melodious voices of different kinds of birds resounded distinctly. Sitting before a tree abounding with many red flowers, I was abid ing in the state of contemplation. In front of me, in
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Bless me with total self-liberation, Grant me the supreme po wer to purify illusion! Grant me the supreme power to purify illusion! While they were singing, the same symbolic letter instantly changed and vividly manifested in the form of the Teacher Samantabhadra. Again all the yogins and yoginis sang in unison:
NAMO From the mandala of the Sambhogakaya, the nature, Garab Dorje, master ofself-perfection, Bless me with the total Tsal energy ofRigpa, Grant me the supreme power so that wisdom may expand! Bless me with the total Tsal energy ofRigpa, Grant me the supreme power so that wisdom may expand! Grant me the supreme power so that wisdom may expand! Then the same form of the Teacher Samanta bhadra instantly changed and vividly manifested
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in the form of Shri Vajrasattva. Again all the yogins
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NAMO From the mandala of the Nirmanakaya, the en ergy potentiality, Garab Dorje, master of inseparability, Bless me so that all appearance and existence manifests as the Base, Grant me the supreme power ofthe great transfer ence! Bless me so that all appearance and existence manifests as the Base, Grant me the supreme po wer of the great transfer ence! Grant me the supreme power of the great transfer ence! And the same form of Shri Vajrasattva instantly changed and vividly manifested in the form of the Teacher Garab Dorje Crystal Child. After a short while, all the yogins and yoginis assembled there sang in unison three times a slow and long A and then the Song of Vajra just like before. While they were doing that, I woke up.
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00�00 -*00�00 On the fifteenth day of the first month of the Earth-Dragon year, the second of February
1988,
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expansion and reabsorbtion (of light). While I was doing that, in the center of the rainbow colored light descending through the five-colored glass roof there vividly appeared a big Thigle the size of a round shield. I gazed directly at the center of the Thigle and in that moment, in the middle of the blue center of the Thigle there appeared the root symbolic letter of
The Luminous Clarity of the
Universe, Heart Essence of the Dakinis, the color of molten gold and glittering with golden light. After an instant the symbolic letter disappeared and at its place there vividly appeared seven lines of yellowish green letters which I could not read at all. I looked carefully at the letters but I could only recognize something like the i,
u and e vowel signs
of the Tibetan Uchen script, together with the sign separating the syllables and the vertical stroke at the end of a clause etcetera. They were all mixed up, one with the other, in different orders, but not a single word was recognizable. I thought, "What
is the necessity and reason for all these strange and unreadable letters to appear continuously for such
45
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a long time?" In that very moment from the lumi nous Thigle, a voice like that of an eight or nine year old girl naturally resounded:
A These are the totally secret symbolic letters of the Dakinis in the language of the Sno w Land of Tibet. In that moment the symbolic letter which had appeared before vividly emerged once again on the surface of the Thigle. It was followed below by some verses, arising in gradual order, in Tibetan Uchen script with two dots, one on top of the other, separating each syllable, and the terma sign at the
end of the line. Simultaneously the verses re sounded from the (same) naturally arisen pleasant voice:
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In the Wood-Female-Bull year, on the twenty first of January 1985� while I was in the Athens, capital of Greece, giving Dzogchen teachings to many interested students assembled there, I had the following dream in the early morning. I was starting a teaching session at the retreat
by singing the Song of Vajra together with more than a hundred students from Greece. At a certain point the vision of us assembled there and of all external objects vanished into emptiness, as if into some kind of fog. I was alone in the center of a very big hall of crystal rock whose natural light was illuminating both the outside and inside. In its upper, middle, and lower parts there were scat tered many hundreds of beings almost human in
shape. They had attractive faces like beautiful girls, with the palms of their hands joined and multi colored lights shimmering on their bodies like bird
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feathers. They were singing the Song of Vajra. When the Song ofVajra ended, they remained quiet for a short while. Then they started talking to one another noisily. Some of them were even laughing like humans, while others were walking back and forth like penguins. In
the space between the two highest rocks I
saw many astonishing and naturally appearing multi-colored streaks of light mixed together and connected like a web, inside of which there were luminous Thigles and small spheres of various sizes. It was like a Thogal vision. Not very far from
me on the right side, near a big round crystal rock bulge, two of the beings that I mentioned before
were having a conversation. I looked at them, and they,
insistently looked at me and laughed. So I
69
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thought, "Maybe they want to speak to me," and slowly went in front of them. I asked in Tibetan, "Who are you?" But they looked at each other without replying. Again I asked, "What is the name of this place?'' And they said something to each other in a language with many vowel sounds, but I couldn't understand a single word. Again I asked them in English and in Italian, ''Who are you?" but as before, they did not an swer. After a short while one of them stretched out his j oined hands and they became two long wings with which he flew towards the upper part of the crystal hall. The other one took my right hand with his lower right hand and uttered some words as if to say, "Wait here! "
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I did not feel any fear, but I looked carefully at his right hand. It was thin and soft, with four fin gers, brilliantly shining.with a yellowish green light like the skin of a golden fish. I couldn't see how many fingers the upper j oined hands had, but the wings hanging down gave him the appearance of a tantric yogin wearing a black cloak and standing
up with his hands joined at the heart. When I looked at his face in detail, it seemed like he had two ad ditional eyes above the eyes; but I couldn't see clearly since he had long hair on his forehead. As to the size of these beings, they were a little taller than I
am,
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trail of light, like a multi-colored tail feather, that touched the ground. In that moment (two beings) resembling big birds arrived and landed on the ground near where we were, and the being who was beside me re leased my right hand. When I looked closely at those two beings, I saw that one was the same as
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the one who had previously gone away. The other, who was similar in shape but looked younger, came directly to me and said in a pure Khampa accent, "Welcome to the place ofUdhaya! " "Fortunately I have found someone who speaks Tibetan! I tried to speak to them but I couldn't communicate. Who are you?" I asked. "We are Pawos and Pamos assembled in the supreme place ofUdhaya," he replied. "What is this place Udhaya?" I asked. "Udhaya is a special and supreme place in the Akara world dimension". "Is it a world dimension belonging to the zo diac of our Jambudvipa?" I asked.
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"No, it isn't. But it is a world dimension very near to the zodiac of Jambudvipa," he replied. "What is the reason why you Pawos and Pamos have assembled in this place ofUdhaya?" "In this supreme place there is the wisdom body of Gomadevi, Queen of the Yoginis." Again I asked: "Will it be possible for me to see the wisdom body of Gomadevi, Queen of the Yoginis?" He replied, "Not only will it be possible for you to see her, but also to receive empowering bless ings. I will assist you. Let's go." As I went with him a little farther, he opened his wings and flew. I remained there watching him from behind. After awhile he returned and landed
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near me and said, "I'm sorry. I didn't remember that humans cannot fly. Now, let us walk there slowly." So we walked at a very slow pace along a rocky path similar to the inside of a conch-shell, brightly shining with its own natural multi-colored crystal light. While we were walking, I asked him, "How come you know Tibetan so well?" He explained, "In this supreme place of Udhaya
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Pamos who can travel to many sacred places of the earth
(sa spyod) and sky (mkha ' spyod). I am
also one of them and since I have a strong connec tion with an ocean of human Vidyadharas, I know Tibetan language." I was a bit surprised and for awhile continued
walking without saying anything. I looked slowly and carefully at his face and clearly discovered that under his hair he had amazing eyebrows, but ( ac-
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tually) he had only two eyes. Then I asked him, "What is your name?" "My name is Etauyapa. In the past I was born a few times as a human being in Tibet. When I was recently born in Tibet, my name was Tennyi Lingpa" he replied. In that moment we
arrived in front of the door
of a cave. He said, "Inside this grotto there is the sacred wisdom body of Gomadevi, Queen of the Yoginis." We slowly entered, and inside an astonishing cave brightly shining with its own natural five colored light I recognized that same statue that I had previously seen in my dream in Singapore. I immediately went in front of it and touched my head below her right hand, which was in the mudra of bestowing protection. I uttered prayers and in vocations requesting her blessing. I clearly saw that inside the crystal sphere in her left hand, in the
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center of a five-colored Thigle, there was the root symbolic letter of The Luminous Clarity of the
Universe, Heart Essence ofthe Dakinis, as if writ
ten with molten gold and vividly whirling about with a five-colored radiance. In that moment the Pawo guiding me said, ''Now
sit on the rock crystal in front of the body of the Yogini, and relax in contemplation in the dimen
sion ofthe Yogini's Vajra ofthe Voice!" and pointed out a flat octagonal red rock crystal, possibly a ruby, about a cubit from the ground. I went there, sat down comfortably, and main tained the condition of non-duality between my mind and the state of the Yogini. After a short while that Pawo started to sing the Song of Vajra with a very slow, melodious, and majestic tone:
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people in yogins and yoginis' attire and playing various musical instruments. Since they were sit ting facing the innermost part ofthe cave, I couldn't see the faces of the Dakini and the others . In front
of them, on a half-moon shaped blue rock as smooth as a mirror, I clearly saw the root sym bolic letter of
The Luminous Clarity of the Uni
verse, Heart Essence of the Daldnis, as if written with molten gold, followed below by the text of
The Action of the Vajra Body of the Guru Jfiana dakini in excellent Tibetan Uchen characters, with two dots, one on top of the other, separating each syllable, and the
terma sign at the end of the line.
After playing for some time something which
sounded like the music for the invocation of the
empowering blessings, they started to sing with a
very melodious and maj estic tone that was accom p anied by the distinct sound of damarus and bells:
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BAM From the immutable state of the essence,
Oh, Samantabhadri, Wisdom Dakini ofthe Dhar makaya, Arise from the Ying dimension
And bestow the great blessing on me, the fortu nate one . . . In that moment I recognized that I was dream ing and thought, "I have to imprint in my mind the text that is upon that rock ! " and starting from the beginning, I slowly read it:
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"Where is the place of the Vajra Voice of the Guru
Jfianadakini Guhyajfiana situated?" but while I was speaking something woke me up. The day had already dawned. During breakfast
I clearly remembered my dream. In that moment I could only find the time to write down a prelimi nary
draft of the text of the Action of the Vajra
Body, as a memorandum. That evening, under standing this dream to be extremely important, I wrote down my notes in detail. oo
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rating each syllable, and the terma sign at the end of the line.
With a very pleasant and majestic melody they
were repeating over and over in unison the man tra:
OM BAM JNANA DHAKKINI HU¥ Al:I In that moment I
recognized that I was dream
ing. So I sat down comfortably behind them and slowly read the text of The Action ofthe Vajra Voice
of the Guru Jiianadakini:
--3,� From the Luminous Clarity ofthe Universe, �
Heart Essence of the Dakinis herein is contained
THE ACTION OF THE
VAJRA VOICE OF THE GUR U Jf!ANADAKINI
NAMO GUR U GUHYAJf!ANAYE As to the methodfor entering the dimension Ofthe Voice of the Jfianadakini, This is the mantra recitation with the spreading and absorption for the completion (process) Ofthe Tsal ofenergy potentiality of the non-dual wisdom. . .
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(In this case) it is crucial to exert oneself in the essential path with presence and awareness. SAMAYA When I finished reading all this once, they were singing over and over the mantra OM BAM HARINISA SARVA SAMAYA HO:ry! AJ:I Once again I started reading the text of the Ac tion from the beginning; but when I reached around the middle of the text, something woke me up. The day was almost dawning. As soon as I woke up I
remembered my dream. Therefore I immediately wrote down my notes and succeeded in complet ing the text without omissions or additions. Mar velous ! Wonderful! oo
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In the Water-Female-Bird year, on the nine
teenth ofFebruary1993, while I was giving teach ings on how to practice the path ofDzogpa Chenpo to many local students assembled in the cultural hall of the El Laurel University, situated in the mountains at a distance of twenty-two kilometers from Caracas, the capital of Venezuela, I had the following dream in the early morning.
I was alone in a pleasant place with many crys tal rocks of various colors and sizes scattered among many trees full of orange flowers. I had already been here many times before in my dreams.
I was practicing Namkha Arted. At a certain mo ment I saw the Pramoha Padma Paldzinma com ing towards me with a big bunch of various col
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ing to lead me to the Precious Dakini Dorj e Paldron".
When she arrived in front of me, she
gave me the flowers and inquired about my health.
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she asked, "If we go there, will you reveal the text ofAction of the Vajra Mind of the Guru Jfianada kini whose transmission has fallen upon you?" "Thank you so much! " I replied. "Well then, let us hurry there ! " So we went behind the crystal rock. There I saw a big cave with a wide opening at the base of a high crystal rock. At the innermost part
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1 24
ofthe cave, the Precious Dakini Dorje Paldron was sitting relaxed upon a blue throne. She was facing toward the wall, where on a half-moon shaped blue base smooth as a mirror, I clearly saw the root sym bolic letter of The Luminous Clarity of the Uni
verse, Heart Essence of the Dakinis, as if written with molten gold. It was followed below by the text of The Action of the Vajra Mind of the Guru
Jfianadakini 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 the line.
We walked slowly and went quietly to sit com fortably on the ground behind the Precious Dakini. Then I started to read slowly and relaxedly the text of The Action ofthe Vajra Mind ofthe Guru Jiiana
dakini:
1 25
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1 26
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� � From The Luminous Clarity of the Universe, Heart Essence of the Dakinis herein is contained
THE ACTION OF THE VAJRA MIND OF THE GUR U JiiANADAKINI NAMO GUR U SAMANTABHADRIYE As to the methodfor entering the dimension
Ofthe Mind of the Guru Jfianadakini, (Herefollow the instructions on) Chogzhag as di rect introduction to Dzogchen, The Dang ofnon-duality ofprimordial purity and self-perfection. Samantabhadri, queen ofspace, Jnanadakini of the Dharmakaya, Manifests as the Sambhogakaya Guhyajfiana And the Nirmanakaya Gomadevi. Although the Jiianadakinis ofthe three kayas Manifest in various forms, In reality they are the primordial self-originated Rigpa, This very Essence-Bodhichitta. The self-originated and pure from the beginning Rigpa of the primordial Base,
1 27
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1 28
A condition which isfresh, natural and authentic, Has never been
modified nor adulterated by any-
one,
And has neverfallen into partition or limitations. Free from all the limited positions of conceptual constructs, Beyond the object of thought and expression, The condition oftotal equality of the fourth time Is recognized as the essence of the instant. Rigpa is pure clarity or pure presence: Its essence is empty, its nature is clear And its energy potentiality is without interruption. When (these three) are recognized, they are the three kayas of the time of the Base. Abiding without conceptualfixation In the recognition ofthe three kayas as one s state Is said to be the "unmodified contemplation " In the condition ofself-perfection. The way in which the Dang of self-perfection of the primordial Base Abides as sound, light and rays Is similar to the arising ofvarious reflections On the surface ofa clear, pure and limpid mirror. 1 29
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1 30
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When we are dominated by the distraction and il lusion Ofdualistic thoughts ofselfand other, subject and object, Although we may know that the reflections are unreal,
It is not possible to be liberatedfrom the chain of attachment. Whoever directly recognizes in one s state the pri mordially complete and self-perfected nature Possessing unlimited energy potentiality And remains relaxed (Chogzhag) (in such recog nition)
Is (in the state of) Dzogpa Chenpo. When I reached this point, a sudden thundering noise from behind the door of my room woke me up.
The day was almost dawning. During break
fast I remembered clearly my dream and immedi ately came back to my room and wrote down some rough notes. I remembered more or less precisely all the verses that I had read, and so I could write
131
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1 34
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In the Water-Female-Bird year, on the fourteenth
ofApril 1 993, while I was in Merigar giving teach
ings on Dzogpa Chenpo to many students, local
and foreigners, assembled during the Easter holi days, I had the following dream in the early mom mg. I and the Pramoha Padma Paldzinma were in that pleasant place with many crystal rocks of vari ous colors and sizes scattered among a lot of trees full of orange flowers, a place I had already been
many times before in my dreams. I told her, "Let's go quickly to see the Precious Dakini and the text of The Action ofthe Vajra Mind
of the Guru Jfianadakini". In the same way as be fore we arrived at the place where the Precious
Dakini was sitting relaxed in contemplation, as on the previous occasion. We immediately went to sit
quietly on the ground behind the Precious Dakini.
1 35
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136
Then I started to read slowly and relaxed the text of
The Action of the Vajra Mind of the Guru
Jiianadakini which was on the rocky wall in front of us: �
�� From The Luminous Clarity ofthe Universe, Heart Essence of the Dakinis herein is contained
THE ACTION OF THE VAJRA MIND OF THE GUR U Jf!ANADAKINI NAMO GUR U SAMANTABHADRIYE
As to the methodfor entering the dimension
Ofthe Mind of the Guru Jfianadakini,
(Herefollow the instructions on) Chogzhag as di rect introduction to Dzogchen, The Dang ofnon-duality ofprimordial purity and self-perfection. Until:
Thus ends the upadesha on the actions That condense all the profound methods And allow one to realize the dimensions
Ofthe three Vajras ofthe Jfianadakini. SAMAYA GYA GYA GYA
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This was written and when I finished reading it for the first time, once again I began to read it slowly frorr1 the beginning; but when I reached about the midpoint, the Precious Dakini intoned a melodious and long
A and started to sing the Song of Vajra in a slow and relaxed manner. In that moment I stopped read ing and maintaining a st�te of total equality and inseparability with all which was appearing (in front of me), I sang the Song ofVajra together with the Precious Dakini. When the Song ofVajra was about to end, something woke me up. In that mo ment the day was dawning, and since I was still singing:
NA RA NA RA I THAR PA TA LAM
I immediately remembered clearly my dream. At once I got up and wrote some notes. Due to the
infinite compassion and blessings of the Guru Jfianadakini, I remembered all the verses of the
1 39
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extraordinary upadesha as if I had just memorized
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1 41
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Luminous Clarity which Ugyen Rigdzin Dorj e taught us, and I want to make sure that it is cor rect. Moreover, I need to supplement it with two lines that are missing. I think this is important," I explained.
1 45
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1 56
Infinite lights and rays spread from the white
o:rV.t, the red AI:I and the blue HUM in the Thigles at the three places and from the light red BAM at the navel of the principal (Dakini) and her retinue. (In this way) all the divine hosts of wisdom Daki nis are instantly invited from the pure abodes in the sacred places such as the highest sky dimen sions ( 'og min mkha ' spyod). With devotion and intense longing, with a pleas ant melody and the musical sound of damaru and bell, and (the offering of) incense, we activate the sacred commitment of the Jfianadakini. BAM
From the immutable state of the essence, Oh, Samantabhadri, Wisdom Dakini of the Dhar makaya, Arise from the Ying dimension
And bestow the great blessing on me, the fortu nate one !
OM BAM .TNANA DHAKKINI DHARMAKAYA SARVA S AMAYA JA JA HRIM HRJM PHEIM PHEIM .TNANA AVESHAYA A AI:I
1 57
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1 60
From the non-dual state of self-perfection, Oh, Vajranis, Wisdom Dakinis of the Svabhavika
kayaJ
Arise from the Ying dimension
And bestow the great blessing on me, the fortu nate one !
OM BAM .TNANA DHAKKINI SVABHAVIKAKAYA SARVA SAMAYA JA JA HRIM HRIM PHEIM PHEIM JNANA AVESHAYA A AI:I
From the all pervasive state of inseparability
Oh, Yoginis, Wisdom Dakinis of the Supreme Kaya, Arise from the Ying dimension
And bestow the great blessing on me, the fortu nate one !
OM BAM .TNANA DHAKKINI VAJRAKAYA SARVA SAMAYA JA JA HRIM HRIM PHEIM PHEIM JNANA AVESHAYA A Al:l For stabilizing the single taste of the non-dual ity of the Commitment and Wisdom (deities) :
161
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1 62
You deities invited from the Ying dimension, Who are the total symbol of samaya through the Tsal energy of Rigpa, Remain stable in this total mandala of self-perfection Until I reach Enlightenment!
JA lf01y1 BAM HO JNANA SAMAYA TISHTHA AJ:I As to the symbolic salutation upon seeing the nature of the Jfianadakini of one 's Rigpa:
NAMO As a symbol of seeing that the Dakini of self-arisen wisdom Is my primordially perfect nature In the originally liberated space of Samantabhadri,
I salute and offer the great primordial purity.
ATI PUHO PRATISHTCA HO As to the enj oyment of Samantabhadra's clouds
of offerings in total equality:
The clouds of immaterial offerings Manifesting from the energy ofself-originated wisdom,
1 63
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1 64
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The natural offerings and the five obj ects of en
joyment, (Together with) the amrita medicine, blood and Torma of self-liberation,
I offer.
OM VAJRA ARGHAM PADYAM PUSHPE
DHUDPE ALOKE GHANDHE NAIVIDYA SHAPTA RUPA SHAPTA GHANDHE RASA SPARSHE DHARMADHATU MARA PANCA AMRITA RAK.TA BHALIMTA MAHA SARVA PUCAALALAHO As to the praise and homage to the mandala of
the Jfianadakini (recognizing) total purity:
BAM To the self-arisen and spontaneously perfect man dala Of the self-originated Wisdom Dakini And the hosts of manifestations of the three kayas of self-liberation, I praise and pay homage (recognizing) the purity
of my vision.
NAMO PURUSHAYA HO
1 65
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In this way the dimension of the Vajra Body of the Jfianadakini is realized. The essential upade shas for the body mandala, in concise or extensive form, are to be found separately.
SAMAYA
1 67
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1 68
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As to the method for entering the dimension of the Voice, this is the mantra recitation with the spreading and absorption for the completion (pro cess) of the Tsal of energy potentiality of the non dual wisdom.
From the white
OM, red AI:I,
and blue
HU¥,
visualized in a five-colored Thigle at the three places of the Guru Jfianadakini, light and rays spread in the ten directions. Activating the sacred commitment ofthe Vidya dharas and Dakinis of the universe, their power and blessings descend in the form of rainbow lights and Thigles which gently dissolve in the life-force (syllable) at the navel.
At the navel, upon a double crossed triangle, on a sun seat there is the life-force (syllable) BAM, light red, with the mantra necklace facing inward
and turning counterclockwise, which is put into action through the method of expansion and ab sorption.
1 69
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1 74
Thus, until the signs of having received the blessings of the Guru Jfianadakini have not mani fested according to the various capacities, it is nec essary to be diligent and engage in the recitation. These are the signs ofhaving received the bless ings of the Guru Jfianadakini for a fortunate indi vidual, regardless of one's capacity, who is dili gent and holds the samayas. The complexion is bright and the appearance is youthful (like) in the full bloom of youth. There are no illnesses and the body condition is prosper ous and balanced. The qualities of the four humors (the three humors plus blood) develop. The condition of the five elements (related to) the channels, pranas and Thigles is stronger and balanced, and bliss and heat blaze forth. Mind and the senses become clear and sharp. Visionary and mental experiences and knowledge spontaneously increase. One is not dominated by attachment and aver sion, and sincere Bodhichitta naturally develops.
1 75
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One is free from ignorance, drowsiness, torpor and sleep. Contemplation arises spontaneously, many auspicious signs manifest in the dreams, one feels happy and balanced etcetera. Whichever of these common signs appears, it is a sign that the practice has been integrated in one's condition. If someone practices the recitation for a long time and does not see any signs-experiences mani fest, it means that the fundamental point of prac tice has not been applied in our condition and that we have the defect of having aimed at (merely) chanting the mantra while distracted. (In this case) it is crucial to exert oneself in the essential path with presence and awareness. SAMAYA
177
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As to the method for entering the dimension of the Mind of the Guru Jfianadakini, (here follow the instructions on) Chogzhag as direct introduc tion to Dzogchen, the Dang of non-duality of pri mordial purity and self-perfection. Samantabhadri, queen of space, Jfianadakini of the Dhannakaya, manifests as the Sambhogakaya Guhyajfiana and the Nirmanakaya Gomadevi. Although the Jfianadakinis of the three kayas manifest in various forms, in reality they are the primordial self-originated Rigpa, this very Es sence-Bodhichitta. The self-originated and pure from the begin ning Rigpa of the primordial Base - a condition which is fresh, natural and authentic - has never been modified nor adulterated by anyone, and has
never fallen into partition or limitations.
1 79
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1 80
Free from all the limited positions of concep tual constructs, beyond the object of thought and expression, the condition of total equality of the fourth time is recognized as the essence of the in stant. Rigpa is pure clarity or pure presence: its es sence is empty, its nature is clear and its energy potentiality is without interruption. When (these three) are recognized, they are the three kayas of the time of the Base. Abiding without conceptual fixation in the rec ognition of the three kayas as one's state is said to be the "unmodified contemplation" in the condi tion of self-perfection. The way in which the Dang of self-perfection of the primordial Base abides as sound, light and rays is similar to the arising of various reflections
on the surface of a clear, pure and limpid mirror.
181
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1 82
When we are dominated by the distraction and illusion of dualistic thoughts of self and other, sub
ject and object, although we may know that the reflections are unreal, it is not possible to be liber ated from the chain of attachment. Whoever directly recognizes in one's state the primordially complete and self-perfected nature possessing unlimited energy potentiality and re mains relaxed (Chogzhag) (in such recognition) is (in the state of) Dzogpa Chenpo. This is just like liberation from the chain of dualistic thought when whatever good or bad re flections appearing in a mirror are (experienced as) only (the mirror's) qualification manifesting. When we do not precisely recognize as our own state the natural Dang, Rolpa and Tsal of the pri mordial Base, we transmigrate in samsara without interruption through the power of being fettered by the chains of dualism.
1 83
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1 84
When karmic vision manifests in all the aspects oi'the six aggregate consciousnesses, the skandhas, dhatus and ayatanas, and we get attached to them as real with marks of concreteness, attachment and aversion and (the other) emotions produce all karmas. Through the function of the six emotional causes, the six karmic visions manifest without interruption as the effect. This is known as the sam sara of illusory vision. This is just like someone who, not recognizing his own state - which is the nature of self-perfec tion similar to a limpid mirror - becomes attached to the reflections
as if they were objects.
The Essence-Bodhichitta of the primordial Base, base of all phenomena of samsara and nir vana, is just like a clear, pure, and limpid mirror the base for the appearance of reflections.
1 85
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The mirror is not different from the reflections. Reflections are not different from the mirror. What ever good or bad reflections appear, they cannot benefit nor harm the mirror. In the same way, all phenomena of samsara and nirvana arise from the Essence-Bodhichitta, remain in its nature, and cease in its nature. All phenomena (related to) the dualism of ac cepting and rejecting - such as virtues and nega tivities, good and bad, hopes and fears - are the originally pure essence of Samantabhadra in the dimension of the Bodhichitta of the primordial Base. Without arising, remaining and ceasing, it has no essence to be shown like "this is it". It tran scends the object of thought and expression.
1 87
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1 88
Like space, it does not lllldergo changes. Like the sun, it has no basis for darlmess. Like a lotus,
it is free from the defects of emotions. Like gold, its nature is unchangeable. Like an ocean, it has neither top nor bottom. Like a supreme moun tain, it is unmovable. Like a river, it is llllinter rupted. Examples can symbolize partial aspects, but the totality is beyond examples. Recognizing precisely the state existing in one selffrom the beginning, the total wisdom beyond borders, center, and directions and in which there is neither subject nor object (regarding) a point of view, this is Dzogpa Chenpo. The one who relaxes in contemplation in the instant nature of the spontaneously perfect Ati abides in the authentic state ofknowledge of the Jfianadakini.
1 89
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1 90
As a daily behavior for the yogin, the Chog zhag related to the body behavior is similar to a mountaj_n, the Chogzhag related to the voice be havior is similar to the ocean, the Chogzhag re lated to the mind behavior is instant Rigpa. ever
What
vision appears, one leaves it as it is (Chog
zhag). Just like mountains, due to temporary factors, have many forms and heights etcetera which no one can modify,
do not modify your position and
leave it as it is (Chogzhag). Although the method of breathing and the gaze etcetera are strongly related to the sense doors,
do
not modify your gaze and leave as it is (Chogzhag),
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zhag) (in the) instant Rigpa similar to a mirror.
1 91
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1 92
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Although there are many visions, both pure and impure, that can be perceived as objects, vision is
like an ornament of Rigpa. Do not modify it and leave it as it is (Chogzhag). Having experienced the non-thought contem plation in the primordial pure emptiness dimen sion of the essence, the nature of instant Rigpa the primordial Dang - is established as the Mani fest Dharmata. Having experienced the all-illuminating con templation in the primordially existing dimension of clarity of the nature, the nature of self-perfec tion of unlimited Rolpa is established as the De velopment of the Visions of Experiences. Having experienced the contemplation of bliss in the primordially manifested and uninterrupted dimension ofthe energy potentiality, the nature of the single flavor ofthe multiplicity ofTsal visions is established as the Full Maturation of Rigpa.
1 93
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1 94
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Having experienced the contemplation of in separability in the primordially liberated and au
thentic dimension of self-perfection, the nature of the total equal flavor of non-duality is established as the Total Exhaustion of Phenomena. The purity of the five elements spreads as five colored lights in all directions when a limpid crys tal is touched by the light of the sun or the moon as a temporary factor. In the same way, when the nature of self-perfection as sound, light and rays manifests as the radiance of the five lights, the samsaric karmic vision of the Six Lokas appears because of the accumulation of powerful karmas as a secondary factor. The multitude of light from the crystal - al though manifesting outside because of secondary factors of place and time - is not different from the nature of the crystal and therefore abides in the essence of the crystal itself. In the same way, all the illusory traces of karmic vision - although per ceived as genuine because of secondary factors -
1 95
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1 96
are not different from the nature of self-perfection and therefore
abide in the essence of self-perfec
tion.
Completely integrating the skandhas (aggre gates), dhatus (constituents) and ayatanas (sense bases) in the total Thigle of the Manifest Dhar mata which is the authentic Ati nature as it is, one's defiled materiality will become exhausted and a body of light will be realized. The uncommon, secret and hidden methods are sealed in the luminous clarity of self-perfection. Receive the upadeshas from a master. Apply them to have a concrete experience ! Thus ends the upadesha on the actions that con dense all the profound methods and allow one to realize the dimensions of the three Vajras of the Jfianadakini. SAMAYA GYA GYA GYA Thus is concluded THE ACTIONS OF THE GURU JNANADAKINI from The Luminous Clarity of the Universe, Heart Essence of the Dakinis
1 97
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1 98
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I wrote all this very quickly without adding or omitting a single word and finished at breakfast
time. I had no doubt that this was due to the power ofthe sacred drombu. After breakfast I recited once
again the text by memory to check that it was cor rect, and I was able to supplement it with a few more words that were missing. Marvelous ! Won derful! Alalaho ! oo
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1 99
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THE P ROFOUND ESSENTIAL UPADESHA
OF THE LONG LIFE PRACTICE "THE THIGLE OF VAJRA LIFE"
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, �From The Luminous Clarity of the Universe, -1 Heart Essence of the Dakinis
herein is contained THE PROFOUND ESSENTIAL UPADESHA OF THE LONG LIFE PRACTICE "THE THIGLE OF VAJRA LIFE"
In the Water-Male-Monkey year, on the twenty fourth of October 1 992, while I was in Vancouver, Canada, giving teachings on the principle of Ati Dzogpa Chenpo to local students in the assembly hall of the Sheraton Plaza hotel, I had the follow ing dream in the early morning.
I was in the Mandarava meditation cave of Maratika, and I was singing the Song ofVajra to gether with some ofmy students. At a certain point
the rocky wall in front of me became like a mirror of sky-blue light, in which there appeared the �0
79.
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Tibetan Uchen characters with two dots, one on top of the other, separating each syllable, and the terma sign at the end of the line: From The Luminous Clarity ofthe Universe, Heart Essence of the Dakinis herein is contained
The Profound Essential Upadesha of the Long Life Practice uThe Thigle of Vajra Life " Ipay homage to the glorious Jfianadakini Mandarava!
After this, many verses appeared. In that mo ment I recognized that what I was seeing was a dream and thought, "When I wake up I want to retain in my mind this special and profound method!" So I started reading each line about five times: I will teach
the way in which
Practitioners of lower capacity should practice
The secret Dakini path of union according to the method ofapplication
And (the method for) taking hold of the applica tion (for developing it).
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In the Earth-Male-Tiger ye ar, on the sixteenth
of July 1 998, while I was in Merigar, center of the Dzogchen Community in Europe, doing a personal
retreat on the mantra recitation of the Long Life practice of the Guru Jfianadakini Mandarava in my retreat house Osal Khyilwa {The Abode of Lumi nous Clarity), I had the following dream in the early morning. I was doing a sitting session of the Long Life Practice "The Thigle ofVajra Life" in a very pleas ant cave situated on the side of a high crystal rock. I was singing the mantra of Mandarava when all
of a sudden I saw that a girl had arrived in front of me. She resembled the one who once before had led me to the
cave of the Mandarava chiilen. I was
looking at the girl as I continued to sing the man tra. Then she handed me a yellow scroll one finger span in size. I took the scroll in my hand and in
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that very moment the girl disappeared. Understand ing
the scroll to be a special teaching, I held it in
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recitation. Then I opened the scroll and saw that on the yellow paper there was the symbolic letter
similar to the Tibetan CA, as if written with mol ten vermillion, with a crescent moon ornament on top and the terma sign. It was followed below by
excellent Tibetan Uchen characters with two dots, one on top of the other, separating each syllable, and the !erma sign at the end of the line.
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If the substance of the air element is too stron (visualize) the Dakini of Rigpa on the top of t heart (turned upside down) with the point up. S is red and holds a curved knife with which s
cuts off the top of our heart. A current of white a: red essences descends from the secret place oft Dakini ofRigpa. It completely fills the dimensi• of our heart so that all parts of the body are p< vaded by an ineffable pleasure. Remaining co. centrated in that state, qualifications will ari� Attachment to food will naturally dissolve and ' will succeed in experiencing Samadhi day a1 night. We will not be (conditioned by) donatio (from the faithful), obstacles will be purified,
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Regarding the method for achieving the immor tal Vajra life, (imagine) the body as the Blissful
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249
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If we become familiar with this method, the channels and pranas will become purified and per fectly mature. The materially defiled elements will be exhausted in their own condition and illnesses of the humors and unhealthiness will disappear. The Vidyadhara (level) of immortal life will be realized and the life-power of thousands ofPawos and Dakinis will be obtained. The power over the five elements will be accomplished, and liberation will manifest in the dimension of the five kayas. SAMAYA GYA GYA GYA Thus is concluded THE PROFOUND ESSENTIAL UPADESHA OF THE LONG LIFE PRACTICE "THE THIGLE OF VAJRA LIFE"
from The Luminous Clarity of the Universe, Heart Essence of the Dakinis
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These were the verses contained (in the scroll). In that moment I recognized that I was dreaming
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"Where is the Precious Dakini Dorje Paldron?' I asked.
"Today the Precious Dakini Dorje Paldron in
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The Pramoha Ratna Paldzinma and I were in side a big hall brightly shining with various pre cious materials. A great number ofyogins and yo ginis, scattered around in groups as if in a market were doing many different things - some of the m were having conversation, some were explaining the Dharma to others who were listening, some were performing yantras, and some were quieti y relaxed in contemplation and so forth. "Where is the Precious Dakini Dorje Paldron? I asked the Pramoha Ratna Paldzinma.
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