Lotsawa Series 278E
This publication is intended for those who have already re ceived the Dzogchen transmission from Chogyal N amkhai Norbu
© 2008 Shang Shung Edizioni 58031 Arcidosso GR-Italy tel: 0564 966039
e-mail:
[email protected] Website: http://shop-it.shangshunginstitute.org
IPC -
- Approved by the International Publica
tions Committee of the Dzogchen Community founded by Chogyal Namkhai Norbu
CH6GYAL NAMKHAI NoRBu
LONGSAL
TEACHINGS VOLUME EIGHT
Translated from Tibetan and edited by Adriano Clemente With the kind help of the A uthor
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Shang Shung Edizioni
CONTENTS
Preface
9
The M ost Imp ortant P oint of the Lama
11 13
G ongdfi
The History The Upadesha on the Total Behavior
27 29 1 09
of Equal Taste
The History Root Text
The Outer, Inner, and Secret Practices of the Guru Wisdom Dakini
The History
The Secret Practice The Outer Practice
The Inner Practice
The Dream of the Mandarava Cave
5
141 1 43 151 1 87 213 255
TRANSLATOR'S NOTE TO THE LONGSAL SERIES OF TEACHINGS
The Longsal Cycle or The Luminous Clarity of the Universe, Heart Essence of the Dakinis (Klong 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 eighth volume of teachings from the Longsal cycle contains upadeshas and instruc tions received through dreams over a period of time from 1959 to 2007. The Most Important Point ofthe Lama Gongdu (Bla ma dgongs 'dus kyi gnad gzer) contains in
a few words the essence of the famous cycle of teachings Lama Gongdu, in eighteen volumes, rediscovered by the great terton Sangye Lingpa (1340-96). The Upadesha on the Total Behavior ofEqual Taste (sPyod pa ro snyoms chen po 'i man ngag)
contains extraordinary instructions on how to deal with the five emotions according to the Dzogchen path of self-liberation. The dreams relating to this upadesha are connected to the Mahaguru of Ud diyana Padmasambhava, to the author's uncle Khyentse Rinpoche Pawo Heka Lingpa (191 01959/60), and to the ancient siddha of Uddiyana, Aryapalo. The Outer, Inner, and Secret Practices of The Guru Wisdom Daldni (Bla ma ye shes mkha ' 'gro ma'i phyi nang gsang gsum las byang), received in a single dream in 2007, contains the texts of the
outer, inner and secret ways of applying the prac tice of the Guru Wisdom Dakini or Jiianadakini.
The Dream ofthe Mandarava Cave (Manda ra ba 'i sgrub phug nang gi rmi lam) also known as
9
The experiential instructions of Shrzndra (shrzn dra 'i nyams khrid) is the account of two dreams
in which the author witnessed a Ganapuj a of Mandarava led by the yogini Shrindra and re ceived clarifications. I wish to thank Steven Landsberg, Nancy Sim mons, and Liz Granger for reviewing my English translation. July 2008
Adriano Clemente
10
THE MOST IMPORTANT POINT OF THE LAMA 000
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THE HISTORY In the Wood-Female-Hare year [around the middle of March 1975], while I was living in Pozzuoli near Naples, South Italy, on the morning of the special day in which the Dakinis assemble (the twenty-fifth) I spoke at length to my univer sity students about the story of the great terton Sangye Lingpa. In the afternoon I went to the top of a hill in front of my house and offered a simple Ganapuj a with a piece of ham, bread, and a bottle of wine Maybe because of this, that night in the early morning I had the following dream: .
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surely read those letters on the rocky face of the mountain over there. You must understand this." "I acknowledge this ! " "If you know how to read them, it i s necessary to go there. You must understand this ! " "I acknowledge this ! " "Well then," h e said, "the two o fu s have to go right now to read them, because if we delay, ob stacles may arise. You must understand this." "I acknowledge this ! " After I replied with these three acknowledg ments, we slowly walked out of the debate hall. The young monk then said, "Although I have seen those amazing letters on that rock face many times . before, I have never met someone who could read them and took interest in them. This time I noticed on the melong around your neck the first of the letters which are on the rock, and I understood that you must be familiar with those amazing letters. Therefore I invited you to come
outside. Excuse me. "
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"Well then, let's go and read those letters," I said. We went there and on the lower part of a high rocky mountain, in front of the debate hall, upon a smooth surface, I saw the root symbol of the Luminous Clarity ofthe Universe, Heart Essence ofthe Dakinis, followed by these lines:
On the peak of the White Crystal Mountain The Mahaguru of U ddiyana Is turning the wheel of Dharma Of the Total Behavior ofEqual Taste. A LA LA HO E MA HO ! As soon as I read these words one time, I looked at the young monk, but he had become a young woman, dressed like a Pramoha. I was a little surprised. "Who are you?"
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While I was thinking, the great yogin and mas ter said: "Oh! Noble students ! Now I will give you the teaching on the Total Behavior ofEqual Taste." He sounded a long A and remained for some time in that state. Then he started with: MASMIN SA GHU LI TA YA PA The A ti behavior of Samantabhadra does not mean escaping from the phenomena of samsara. Whatever exists is applied in one s behavior as it really is in the authentic condition ...
While he was thus teaching many verses, I awoke. In that moment I clearly remembered my dream, but I could recollect only the verses quot ed above. Alas!
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In the Earth-Female-Sheep year [on the eighth of November 1 979], while I was leading a Dzogchen Community retreat in San Francisco, California, the United States of America, in the early morning I had the following dream: I was explaining to the participants in the re treat the way in which in Dzogpa Chenpo one should apply the behavior of Samantabhadra. In that moment I remembered clearly that in a past dream I had received an extraordinary teaching called The Upadesha on the Behavior of Equal Taste from a young yogin said to be the Mahag uru of Uddiyana, and also that upon awakening I had been able to recollect only a few verses of the upadesha. I also recognized that the present situation, in which I was teaching the people in the retreat the way to apply the behavior of Samantabhadra in Dzogpa Chenpo, was a dream. I
thought to myself, "This time I definitely have to find out where the book of The Upadesha on the Behavior ofEqual Taste is ! "
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"Your uncle Khyentse Pawo Heka Lingpa no longer lives on this snow mountain. He dwells inside the mountain. There is no need for you to climb any further". "Do you know where my uncle Khyentse Pawo Heka Lingpa dwells?" "Certainly I know. I am one of the assistants who obey his command." "Well then, please take me to him" I im plored. "All right! Let's go there with the assistance of Wind Dorj ema." After she slowly pronounced YAM YAM YAM about ten times, a cyclone suddenly mani fested and we traveled wrapped inside it. I was a bit afraid and held tightly to her. For about ten
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seconds we traveled in silence, and then we ar rived in a pleasant place with many trees full of multicolored flowers among crystal rocks scat tered everywhere. A short distance away there was a sky-blue crystal rock almost the size of the big stupa at Samath, a sacred place in India. In that moment the guardian assisting me pointed her finger at the crystal rock, "We have to enter this crystal rock. Your uncle Khyentse Pawo Heka Lingpa is teaching there now." We crossed the entrance of the blue crystal rock and entered a spacious cave of transparent crystal. In its innermost part a young yogin, may be twenty years old, was sitting upon a natural, low throne of crystal. He had dark blue matted hair hanging loose, with a small part of it tied on the crown of the head ornamented with a vajra
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In all circumstances of daily behavior, be ing aware of the authentic situation of the three gates, one should maintain undistracted presence and integrate with the state of contemplation. Since every enjoyment that arises as the object of the jive senses self-liberates without any dual istic concept or attachment to it, objective vision liberates itself in clear and empty Rigpa. (All of) the six aggregates, self and others, good and bad, accepting and rejecting, pleasure and pain, hope and fear, and so forth, self-liber ate in their own place when one remains in con templation in the recognition that they are equal and non-dual. For a yogin who has the power offamiliarity, whatever vision or thought appears, arising and liberation occur at the same time, like snow fall ing on a lake. For a beginner, a vision or thought self-liberates without effort in its own condition through
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72
At night one should visualize a white A in the center of a Thigle at the heart and remain in con templation; or relax in the presence of whatever thought arises in the mind. If one falls asleep without distraction in the state of Rigpa in a relaxed condition, natural clear luminosity manifests, and dreams are per fectly mastered. When one has genuinely trained in the con templation of natural clear luminosity, the conti nuity of illusion of the three gates is interrupted and liberation in the self-perfected dimension of light is certainly achieved. In the early morning one should awaken with the clear presence of the A in the Thigle at the heart; or one should refresh its presence, exhale the stale air with the sound HA, and direct one s Rigpa in the space in front of oneself (Namkha Arted). In the state of non-duality between the outer
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86
At the time offalling asleep (into the state of) ignorance, one should lie down on a comfortable bed - males on their right side, females on their left - with a high pillow and in a place with good ventilation. (Then) one should direct one s presence on a white A at the heart shining with its own natural light inside a five-colored Thigle as the essence of the unification of prana and mind, and fall asleep. In that moment, in the condition of Dharmata beyond thoughts, the contemplation of natural light arises in which the Dang ofclear luminosity of self-originated Rigpa continues quietly with out interruption. If there is no one-pointed presence of Rigpa and thus one is subject to illusory dreams, one should (sound) A and project one s prana and presence into space to eliminate sleepiness, and sit in Tsogpu clasping one s knees (to the chest).
(Then) one should relax at ease in authentic presence and clarity without following thoughts of the three times. If one falls asleep without wa vering from this condition, the continuity of illu sion comes to an end.
87
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Even though illusory dreams arise, one recog nizes that one is dreaming. Since one possesses the experiential methods for transforming and multiplying, (dreams) become a secondary cause for dissolving illusion. In particular, immediately after a thought has ceased and before the arising of(another) dream thought, the experience of clear luminosity of one s Rigpa beyond thoughts self-liberates in the wisdom ofpresence and emptiness itself Fools are subject to ignorance, and wrapped in sleep, wander in samsara. For the yogin, igno rance self-liberates in natural clear luminosity in the expanse ofpresence and emptiness.
He continued speaking until this point with clarity, purity, and elegance. In that moment, I was awakened by some workers shouting in
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In the Earth-Female-Hare year [from the fif teenth to the seventeenth of September 1 999] , while I was in Taxco, a town in Mexico, I gave teachings on the preliminary and the main prac tice of Dzogpa Chenpo to many local and for eign students assembled in the theater of a big hotel called Cerro de I a Mision. On the twentieth, a Monday, we went to a hotel on the mountain top and I took a bath. The place had a vast, open view, so I practiced Namkha Arted. After a while, a vision appeared which was similar to one I had previously had during a dark retreat. Maybe be cause of this, that night, in the early morning, I had the following dream. I and about ten of my students - Tibetan, Chinese, and Westerners - were in an unknown place where we knew there was a powerful stat ue of Buddha that had been erected by a king of
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in this place which had been erected by the kings of Uddiyana and Shambhala. However, these days the whole country is full of Muslims, and since they have destroyed all the ancient sacred objects which were the three supports (of Body, Voice, and Mind), nothing has remained except one statue of Buddha. I imagine you have come to visit that statue." "Yes, we have" I replied. "How far is that Bud dha statue from here?'' "My goodness ! " he said surprised, "That Bud dha statue is at a distance of more than three days. You cannot travel in this country. If the local Muslims see you, they will immediately put you to dee1:th!" Then he pointed to a rocky hill on the other side of the river, not far from where we were,
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1 14
In the early morning one should awaken with the clear presence of the A in the Thigle at the heart; or one should refresh its presence, exhale the stale air with the sound HA, and direct one's Rigpa in the space in front of oneself (Namkha Arted). In the state of non-duality between the outer and the inner - the ultimate dimension (Ying) and Rigpa -, in the expanse of the white A where the state of Guru Samantabhadra and one's Rigpa are the same, one should apply the Yoga of unifica tion of the (Guru's) primordial state with one's mind. In general one should continue without dis traction, like a river flowing, in the state where all illusory thoughts - the moment they arise self-liberate in total relaxation (Tregchod) in the expanse of instant Rigpa. As long as the separation b etween contempla tion and post-contemplation exists, one should be one's own helper: without ever parting from pres ence and awareness, one should become adept in the main point of behavior. All thoughts of emotions which arise possess their specific characteristics; nevertheless, none of these characteristics exist in the state of Rigpa beyond conceptual mind. 1 15
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1 16
If one remains evenly in the state of instant Rigpa which is beyond all characteristics, the various emotions are self-perfected as the wis dom of self-liberation. Those who have no capacity for self-libera tion, since they depend on the secondary causes of thoughts, should apply the specific methods of practice related to the emotions of attachment, anger, ignorance, pride, and jealousy. Concerning the way to apply attachment as the path, a male should find a beautiful woman and a female an attractive Pawo, if possible endowed with all characteristics, as the objects of passion. Otherwise, one should unite with someone who h.as no defilement caused by damaged sa maya, who is interested (in the practice), does not violate the bounds of secrecy, is pleasing and ca pable of arousing passion, and has the capacity to increase the sensation of pleasure. The pure and luminous Pawo and consort
should set in tnotion their Dhatu, the Thigle, by means of whatever amorous arts such as embrac ing, hugging, clasping, kissing, and so forth.
1 17
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1 24
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Performing Beps in the lotus position, (one should imagine that) sparks of fire spread (from one's body), and that (outer) vision, too, is a di mension of :fire. (In this way) in one, two, or three weeks, the yogin will develop the great heat of Tummo. In a state of clarity, impossible to identify, one's body blazes with tumultuous heat. If the heat dis appears, one should repeat (this practice) again and again (until) anger is stabilized as heat. When the necessity to exhale and inhale aris es, one should (exhale and) relax completely by sounding a slow RAM; (then one should inhale imagining that) one's mind and prana are absorbed in the fire at the junction (of the channels). (At this point) one's body is clearly felt as a mass of heat, completely beyond the obstacles caused by attachment to its concreteness. There fore, by remaining in contemplation in the state of primordial purity, anger self-liberates as the
heat of emptiness and clarity. Fools are strongly conditioned by anger, and thus experience unbearable conflicts and suffer ing. For the yogin, anger is the condition of heat which manifests as the wisdom of clarity and emptiness beyond attachment.
1 25
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1 26
This method develops heat, increases the di gestive power and bodily strength, and the ca pacity of miraculous manifestation. In particular, since there is no attachment to prana and pres ence, anger self-liberates and blazes as heat. Concerning the way to apply ignorance as the path, without following thoughts ofthe three times, one should concentrate one-pointedly between the eyebrows, and (then) relax quietly without fixating on any concept. At the time of falling asleep (into the state of) ignorance, one should lie down on a comfortable bed - males on their right side, females on their left - with a high pillow and in a place with good ventilation. (Then) one should direct one's presence on a white A at the heart shining with its own natural light inside a five-colored Thigle as the essence of the unification of prana and mind, and fall asleep.
In that moment, in the condition of Dharmata beyond thoughts, the contemplation of natural light arises in which the Dang of clear luminosity of self-originated Rigpa continues quietly with out interruption.
1 27
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128
If there is no one-pointed presence of Rigpa and thus one is subject to illusory dreams, one should (sound) A and project one's prana and presence into space to eliminate sleepiness, and sit in Tsogpu clasping one's knees (to the chest). (Then) one should relax at ease in authentic presence and clarity without following thoughts of the three times. If one falls asleep without wa vering from this condition, the continuity of illu sion comes to an end. Even though illusory dreams arise, one recog nizes that one is dreaming. Since one possesses the experiential methods for transforming and multiplying, (dreams) become a secondary cause for dissqlving illusion. In particular, immediately after a thought has ceased and before the arising of (another) dream thought, the experience of clear luminosity of one's Rigpa beyond thoughts self-liberates in the wisdom of presence and emptiness itself.
Fools are subject to ignorance, and wrapped in sleep, wander in samsara. For the yogin, igno rance self-liberates in natural clear luminosity in the expanse of presence and emptiness.
1 29
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Thigle of the Mind, while The Inner Practice of Guru Jfianadakini corresponds to The Actions re
lated to the root initiation. Therefore, how can I obtain the three practices - outer, inner, and secret - of Guru Jfianadakini which certainly do exist?" She smiled at me, "Since all the teachings of The Luminous Clarity of the Universe, Heart Es sence of the Dakinis are exclusively upadeshas
whose transmission belongs to you, if you go once again to the E Cave of the Great Secret you will be able to receive the outer, inner and secret practices of Guru Jiianadakini in their entirety." "Well then, take me there," I pleaded. "Direct your wish there! " As �oon as she finished talking, the wish to go to the E Cave of the Great Secret arose in my mind, and in that very instant my vision changed.
147
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1 56
We, fortunate students, Invite you to bless us. Bless this supreme place And confer the four empowerments upon us, su preme practitioners. Eliminate obstacles, negative forces and interrup tions. Bestow the supreme and common siddhis upon us. Oty! AI:I HUryf BAM GUHYA .TNANA DHAKKINI E A RA LLI JAI:I For stabilizing the single taste of the non-dual ity of the Commitment and Wisdom (deities) : AI:I You wisdom deities invited from the Ying dimen-
s10n, You who are the total symbol of samaya (mani festing) through the Tsal energy of Rigpa,
Remain stable in this total mandala of self-per fection Until I reach Enlightenment! JAJ:I HUryi BAM HO .TNANA SAMAYA TI�HTHA AI:I
1 57
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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. BAM At the navel, upon a double crossed triangle and a sun seat there is the life-force (syllable) BAM, shining red, with the mantra necklace fac ing inward and turning counterclockwise, which is put into action through the method of expan sion and absorption. The quintessential eleven-syllable mantra of the Guru Jfianadakini is: OM BAM GUHYA .TNANA DHAKKINI AH. HUM . .
The most profound life-force essential mantra is: O:tyf BAM Al:f HO¥ The thirteen-syllable mantra of the ocean of Dakinis of the three abodes is: Oryf BAM HARINISA SARVA SAMAYA HU!yl AI:I The universal (thirteen-syllable) mantra should be r�cited one-tenth the quantity of the quintes sential mantra, while the most profound mantra should be (recited and) integrated as much as possible in the dimension of the Voice of the Wis dom Dakini.
1 63
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Through the experience of the all-illuminating contemplation in the primordially existing clear dimension of the nature, the condition of self-per fection as unlimited Rolpa is established as the Development of Experiences and Visions. Through the experience of the contemplation of bliss in the primordially manifesting and un interrupted dimension of the energy potentiality, the condition of the single flavor of the multiplic ity ofTsal visions is established as the Full Matu ration of Rigpa. Through the experience of the contemplation of inseparability in the primordially liberated di mension of self-perfection, the condition of to tally equal taste of non-duality is established as the Total Exhaustion of Phenomena. When a limpid crystal is touched by the light of the sun or the moon as a temporary factor, the purity of the five elements spreads as five-colored lights in all directions. In the same way, when the nature of self-per fection of sound, light, and rays manifests as the radiance of the five lights, the karmic vision of samsara of the Six Lokas appears through the ac cumulation of powerful karmas as the secondary factor.
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Thus Is Concluded The Secret Practice of the Guru Wisdom Dakini from The Luminous Clarity of the Universe, Heart Essence of the Dakinis. This was written. Inside the yellow Thigle there were also Tibet an letters in excellent Uchen script, as if written in relief with molten blue sapphire. I read them one after the other. This is what was written:
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At the heart, inside a five-colored Thigle manifests the primordially self-perfected deity, the Rigpa Samantabhadra Yah-Yum, which is the purified aspect of mind and phenomena in the all ground. In the outer zone, in the five spokes of the chakra, are the five Buddhas, purified aspects of the five aggregates, embracing the five consorts, purified aspect of the five elements. In the channels of the senses on the right side are the four inner Bodhisattvas, purified aspects of the (sense) consciousnesses, embracing the four female Bodhisattvas, purified aspects of the (sense) objects. In the channels of the senses on the left side are the four outer Bodhisattvas, purified aspects of the four senses, embracing the four female Bo dhisattvas, purified aspects of the four times. In the six places of the body are the six Munis, purifi ed aspects of the six Lokas and the six emo
tions. In the four limbs are the four gate-keepers, purified aspects of the four consciousnesses and the four views. The pores of the body entirely contain the self perfected mandalas of the deities included in the pacifying, enriching, conquering, and wrathful series of tantras. 191
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From the three Vajra Secrets of the teacher and retinue, rays of light spread and reabsorb, inviting the Wisdom ( deites) who integrate indissolubly (with one's manifestation) like water dissolving into water. Oryt AI:I HD:ryt Oryf AI:I HUM HRl BAM VAJRA SAMAYA JAH JAH JAJ:I HOM BAM HOJ:I TI�HTHA INANA VAJRA SAMAYA HOJ:I SAMAYA STAM KAYA WAKKA CITTA NRI BHRUM ABHISHINCA A This is the (invocation) for the descent of the gr�at blessing of the Three Secrets of the Vidya dharas, Pawos and Dakinis: Oryf AI:I HU¥ From the immutable state of the essence (Manifests) the Dharmakaya Sarnantabhadra Yab and Yum (Together with) hosts of Vidyadharas and Daki nis of the Direct Transmission: Activating your samaya, I request you to bestow the great blessing ! 0¥ AI:I HO:ryt HRl BAM VAJRA SAMAYA JNANA AVESHAYA A AH 1 93
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From the unceasing state of the nature (Manifests) the Sambhogakaya Great Glorious One (Heruka) Yab and Yum (Together with) hosts of Vidyadharas and Daki nis of the Symbolic Transmission: Activating your samaya, I request you to bestow the great blessing! 0¥ Al:I HUl\1 HRI BAM VAJRA SAMAYA IN"ANA AVESHAYA A AH From the state beyond illusion of the energy po tentiality (Manifests) the Nirmanakaya Vidyadharas Yab and Yum (Together with) hosts of Vidyadharas and Daki nis of the Oral Transmission: Activating your samaya, I request you to bestow the great blessing! 0¥ AI:I HOl\1 HRI BAM VAJRA SAMAYA IN"ANA AVESHAYA A A� From the all pervasive state of the Ying dimen
swn (Manifest) the Pawos of the four families Yah and Yum (Together with) hosts of millions and millions of emanations and retinues: Activating your samaya, I request you to bestow the great blessing!
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0¥ AI:I HUiyi HR1 BAM VAJRA SAMAYA JNANA AVESHAYA A AH JAJ:I HU¥ BAM HOJ:I JNANA SAMAYA TI�HTHA LHAN After the inseparability of the Commitment and Wisdom (deities) has been established, the equal taste of the mind and the clear manifesta tion of the form of the deity has to be stabilized by remaining in contemplation in the natural state. The symbolic salutation upon seeing the face of one's Rigpa: NAMO As a symbol of recognizing that the non-dual nature of the primordially existent Samantab hadra Is one's primordially perfect natural face In the originally liberated space of Samantab hadri, I salute and offer the great primordial purity.
ATI PUHOH PRATICCHA HOH .
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The presentation of Samantabhadra 's clouds of offerings :
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I present clouds of immaterial offerings Manifesting from the Rolpa and Tsal energy of self-originated wisdom, The natural offerings and the five objects of enjoyment, The Amrita medicine, blood, and the Torma of self-liberation. OJyl VAJRA ARGHAM PADYAM PU�HPE DffiJDPE ALOKE GHANDHE NAIVIDYA SHAPTA RUPA SHAPTA GHANDHE RASA SPAR�HE DHARMADHATU MARA PANCA AMRJTA RAKTA BHALIMTA MAHA SARVA PUCA HOlj
The praise and homage of non-duality: NAMO To the primordially self-perfected energy mani
festations In the self-perfected ·state of the primordial Base, Who are primordially beyond the duality of union and separation, I offer praise and pay homage recognizing their
primordial liberation. NAMO PURUSHAYA HOH In this way the dimension of the Body of the generation (stage), the dimension of the form of the deity for samadhi, is realized. SAMAYA
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Concerning the method for entering the dimen sion of the Voice of the Guru Wisdom Dakini, this is the way to recite the essential life-mantra of the Guru Wisdom Dakini: HRIH BAM At the center of the heart of the Yab, upon a moon seat, there is a violet HRli:I on a Gakhyil. At the navel of the Yum, upon a sun seat, there is the red letter BAM in the center of a (double) triangle. The mantra necklace, with the luminous red syllables facing outside, turns clockwise around the letter HRIIJ. Facing inside, it turns counter clockwise around the letter BAM. Through the spreading and reabsorbing of light rays, the power, capacity, blessing and es sence of all the Victorious Ones of all times and directions are gathered, (while) one imagines that the splendor of one 's potentiality is increasing.
The essential life-mantra of the Wisdom Da kini is: Oiyl HRli:I BAM JNANA DHAKINI HARINISA AI:I HlJ1y1 Recite it (maintaining) the main point of sa madhi until the experiential signs manifest.
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The quintessential life-mantra of the Dakini: HRlH BAM From the secret space of the Wisdom Dakini the mantra necklace issues forth like a shooting star and enters the orifice of the vajra of the Yab. It turns clockwise around the seed-syllable HRll:f and comes out from the tip of the Vajra of the Yab. (Then) it enters the space of the Yum and turns counterclockwise around the BAM. Again, imag ine that (the necklace) turns faster (and faster) without interruption like a whirling firebrand while the (natural) sound of the mantra vividly resounds, so that the wisdom of total bliss increases.
0¥ HRI� BAM INANA DHAKINI AI:I HOM Recite it (maintaining) the main point of sama dhi until the signs manifest in actual experience. The essential life-mantra that unifies all pri mordial states : HRlH BAM The Yab completely melts through (the power of) bliss and suddenly disappears into the seed syllable HRl�, (then) the HRl� together with the mantra necklace appears vividly at the heart of the Yum.
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0¥ AI:I HU¥ BODHICITTA MAHASUKHA INANA DHATU A
0¥ RULU RULU HOM BHYO HOM As signs of accomplishment, all the (indicat ed) signs of having received the blessings of the Guru Wisdom Dakini and of having fulfilled the approach and accomplishment (phases) will be definitely and directly experienced in oneself. For individuals of supreme capacity, as soon as they enter this Vajra dimension, the (spiritual) traces of past lives will reawaken and the power of experiences - of visions and sensations - and knowledge will develop. They will directly meet an emanation of the Jfianadakini and hear her voice, in actuality, as a (visionary) experience, or in a dream, while experiences and knowledge (re lated to her) real state will spring forth. All devoted individuals of medium capacity, once they have entered this profound path, will experience mental virtue and happiness in this life, while non-attachment, loving kindness and compassion will spontaneously develop. At the moment of death they will be escorted by the Wisdom Dakini and in the Bardo of the Dharmata they will recognize the meeting of the mother and
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Thus Is Concluded The Outer Practice of the Guru Wisdom Dakini from The Luminous Clarity of the Universe, Heart Essence of the Dakinis.
All this was written clearly. Inside the red Thigle there were also Tibetan letters in excellent Uchen script, as if written in relief with molten vermillion. I read them one af ter the other. This is what was written:
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�� � From the Luminous Clarity of the Universe, Heart Essence of the D akinis Herein Is Contained The Inner Practice of the Guru Wisdom Dakini
NAMO GURU GOMADEVIYE Having sat down comfortably, those interested people should exhale the stale air nine times and then enter the dimension of the Three Vajras of the Guru Wisdom Dakini. SAMAYA As to the method for entering the dimension of the Body, this is the visualization of the deity for the generation (stage). A In the totally empty space of primordial purity, the sound, light and rays of the Dang of Rigpa of the primordial base (manifest) as a violet BAM naturally resounding inside the sky-blue dimen sion of a five-colored Thigle. Infinite rays spread in the ten directions acti vating the sacred commitment of all the Vidyad haras and Enlightened Ones. When the blessings are reabsorbed as a lasso of light, we instantly transform (ourselves):
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Upon a seat of lotus and moon (we are) the glorious Vajrayogini Gomadevi, white with a red dish (hue), peaceful and joyous, a sixteen-year old in full bloom. With dark blue hair half loose and half tied, she is ornamented with precious j ewels. Her right hand, in the mudra of bestowing protec tion, rests upon her right knee. Her left hand, in the meditation mudra, holds a crystal sphere with the (Longsal) symbolic sign blazing with five colored light. With one leg stretched forward and the other bent, she sits in a dignified and charm ing posture. At the heart, inside a five-colored Thigle, upon a seat made of a double triangle, Gakhyil, sun, and moon, there is the Sambhogakaya Guhyaj:fiana: in joyful form, ruby colored, perfected with a crown of five dry skulls (symbolizing) the five families and (adorned with) the six bone ornaments on her body. With her right hand she brandishes a
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the consort Pawo. As a symbol of the inseparabil ity of samsara and nirvana, she sits dignified in half-lotus position with one leg stretched forward and the other bent. On the six corners of the double triangle, upon a seat made of a Gakhyil, lotus, sun and moon, (there are) the Vajranis (symbolizing) the non-du ality of consciousness and its obj ects (which are) form, sound, smell, taste, touch and phenomena. They are (respectively) blue, green, red, yellow, white and sky-blue in a counterclockwise direc tion, joyous and facing the main (Dakini at the center). Their ornaments and way of sitting are exactly the same as (the main Dakini) except for their left (hands) which· hold their characteristic symbols. In the outer circle there are the four gate keep er Bodhisattvas in union with their female Bo dhisattvas, (symbolizing) the senses and their ob jects, and infinite Pawos and Dakinis of the four families gathering like motes in sunbeams. The mandala manifests as circles of light which are the expansion (of the earth), the great expansion (of the solar system) and the total ex pansion (of the universe), completely filled with hundreds of millions of Pawos and Dakinis of the sacred places.
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Infinite lights and rays spread from the white O:tyl, the red AI:I and the blue HU ¥ in the Thigles at the three places and from the bright red BAM at the navel of the main (Dakini) and her retinue. (In this way) all the divine hosts of wisdom Dakinis are instantly invited from the sacred places and pure abodes such as the Akanishtha and Kechara dimensions. With devotion and intense longing, with a pleasant melody and the music of damaru and bell and other (instruments), and with (the offer ing of) incense, we activate the sacred commit ment of the Wisdom Dakini. BAM From the immutable state of the essence, Oh Samantabhadri, Wisdo1n Dakini of the Dhar makaya, Arise from the Ying dimension And bestow the great blessing on me, the fortu nate one! O!yf BAM JNANA DHAKKlNI DHARMAKA YA SARVA SAMAYA JAH JAR HRIM HRIM PHEIM PHEIM JNANA AVESHAYA A AH
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From the unceasing state of the nature, Oh Guhyajfiana, Wisdom Dakini of the Sam bhogakaya, Arise from the Ying dimension And bestow the great blessing on me, the fortu nate one ! OJyl BAM JNANA DHAKKINI SAMBHOGHAKAYA SARVA SAMAYA JAH JAH HRIM HRIM PHEIM PHEIM JNANA AVESHAYA A AH From the state beyond illusion of the energy po tentiality, Oh Gomadevi, Wisdom Dakini of the Nirmana kaya, Arise from the Ying dimension And bestow the great blessing on me, the fortu nate one ! OJyl BAM JNANA DHAKKINI NIRMA�AKAYA SARVA SAMAYA JAH JAH HRIM HRIM
PHEIM PHEIM JNANA AVESHAYA A AH From the non-dual state of self-perfection, Oh Vajranis, Wisdom Dakinis of the Svabhavika kaya, Arise from the Ying dimension And bestow the great blessing on me, the fortu nate one !
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The quintessential mantra should be recited half the number of times of the essential man tra, and the universal mantra half the number of times of the quintessential mantra. It is important to know (how to practice) in accordance with the various favorable circumstances of place and time. Thus it is important to apply the practice with the main point of samadhi until one sees the face and hears the voice of the Guru Wisdom Dakini either in actuality, as a (visionary) experience, or in a dream. (In this way) one will definitely be able to di rectly experience in OJ!.e's state the (indicated) signs of having received the blessings of the Guru . Wisdom Dakini and of having fulfilled the ap proach and accomplishment (phases). For individuals of supreme capacity, as soon as they enter the Vajra dimension, the (spiritual) traces of past lives will completely reawaken and the power of experiences and knowledge will de velop. Unimaginable qualities, such as concretely meeting an emanation of the Wisdom Dakini or hearing her voice, will arise, while experiences and knowledge (related to her) real state, and so forth, will spring forth.
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Devoted individuals of medium capacity will meet the Wisdom Dakini and hear her voice ei ther in a dream or in a vision, and obtain bless ings (related to her) real state. Individuals of lower capacity with devoted aspiration, having completed the hundred thou sand recitations for each syllable of the root man tra of accomplishment of the Wisdom Dakini by relying on the main point of samadhi will have a healthy body, a bright complexion, and clearer senses. Their voices will be pleasant, and the el ements will be balanced and prosperous. Their minds will be happy and relaxed, and their con sciousness will be clear. A genuine Bodhichitta will arise in them. Thus, until the signs of having received the blessings of the Guru Wisdom Dakini have mani fested according to the various capacities, it is necessary to be diligent and engage in the recita tion. In this way the dimensions of the Three Secret States of the Wisdom Dakini will be realized. SAMAYA
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Concerning the method for entering the di mension of the Mind of the Guru Wisdom Dakini, (here follow the instructions on) the Chogzhag as direct introduction to Dzogchen, the Dang of non duality of primordial purity and self-perfection. Samantabhadri, queen of space, the Wisdom Dakini of the Dharmakaya, manifests as the Sambhogakaya Guhyajfiana and the Nirmana kaya Gomadevi. Although the Wisdom Dakinis of the three Kayas manifest in various forms, in reality they are the primordial self-originated Rigpa, this very Essence-Bodhichitta. The self-originated and primordially pure Rig pa of the original Base - a state which is fresh, natUral and authentic - has never been modified nor adulterated by anyone, and has never fallen into partiality or limitations. Free from all the limitations of conceptual con
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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 at the time of the Base. Abiding without conceptual fixation in the ex panse of recognition of the three Kayas as one's own state is said to be the "unmodified contem plation" in the condition of self-perfection. The way the Dang of self-perfection of the pri mordial 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. When one is dominated by the distraction and illus � on of dualistic thoughts of self and others, of subject and object, although one may know that the reflections are unreal, it is not possible to be liberated from the chain of attachment. Whoever relaxes totally (Chogzhag) in direct
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and noticed without a doubt that three lines were different from the text that we use : 1. When we instantly visualize ourselves as the Wisdom Dakini Mandarava, instead of the line phyag g.yas lnga ldan mda dar g.yab (her right hand waves a five-colored Dadar), there were two lines, phyag g.yas lnga !dan rin chen dang I dar tshon sna lnga li mda dar g.yab (her right hand waves a Dadar made of five-colored jewels and five-colored silks). 2. During the Invocation of Long Life, the line lgyur med srog gi ka ba tshugs (erect a pillar of immutable life-force) was always followed, as in the first verse, by the line rgas med dpal gyi lang tsho bskyed (increase glorious youth without ag ing). 3 . During the Ganapuja offering section of the Ganapuja, after the line kun tu bzang mo man da I
I
ra
(Samantabhadri Mandarava) there was one
more line, kun rig rtsa gsum tshe yi lha (All knowing Three Roots and Deities of Long Life).
263
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ous one. Then, after ngo bo, they sang 'gyur med ngang nyid nas with a fast melody accompanied
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tra of Mandarava with the usual melody twenty one times, followed by the long life mantra of the Five Families twenty-five times.
275
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Then, to empower the long-life pills, the long life nectar, and so forth, they sounded the two syl lables HRli:I and BAM in a relaxed and soft way with one breath, after which they sang the mantra for empowering the Chiilen seven times. Then, for the Invocation of Long Life, they held the Dadar in the ri ght hand, and with the usual slow melody accompanied by the bell they sang HRIJ:I BAM I 'chi med lha mo man dha ra until thugs dam bskul lo gzi byin bskyed, when they rang the bell continuously and waved the Dadar three times to the right. Once again, while singing bla tshe chad nyams yal ba khug, they rang the bell continuously, and after waving the Dadar three times to the left, they placed the point of the Dadar at their navels. With tshe dbang ye shes dngos grub stsol they rang the bell continuously while at the same time waving the Dadar once to the right and twice to
the left.
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Then they continued with the usual melody and mudras for the mantras, and when they pro nounced Olyl AI:I HU:tyl, they touched the three places with the Dadar and then held the point of the Dadar at their navels. With JNANADHAKlNI they made a turning lotus gesture with the left hand while holding the bell. With AYUSHE SVAHA they rang the bell continuously and waved the Dadar two times to the right. With AYUJNANA once again they rang the bell continuously and waved the Dadar one time to the left. After this, with HU:tyl BHRUM NRI JAIJ they turned the feather-tip of the Dadar in front, to the right, backwards, and to the left. With SIDDHI PHALA HOIJ they rang the bell continuously and after waving the Dadar one time to the left, they held the point of the Dadar
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Then they held the Dadar with the feather-tip towards the front, and as before they sang 'chi med lha mo ma ma ki with a slow melody accom panied by the bell, but with 'bum khrag mkha ' 'gro 'i thugs dam bskul they rang the bell contin uously and waved the Dadar three times to the right. With chu yi khams nas bcud bsdus la they rang the bell continuously and waved the Dadar three times to the left. (Instead of rna! 'byor Ius la thim par mdzod let it be absorbed in the body of the practitioner) those yo gins and yoginis were using bsgrub bya 'i =
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During A HO� MA HA SU KHA HO�, a young yogin presented the Ganapuja offerings to the chief yogini, while at the same time a young yogin distributed the food and a young yogini the drinks. When the Ganapuj a offerings were distrib uted to all, they sang A HO:t£ MA HA SU KHA HO:t£1 A LA LA HO:t£ etcetera without any differ ences regarding the usual way. They performed the mantras and mudras for the leftovers also in the usual way, and then they sang with a fast melody accompanied by damaru and bell: ye shes mkha ' 'gro 'i bka ' skyong ba 'i until mdzod, when they struck the damaru once, while with KHA HI at the end of the mantra they struck the damaru twice. For taking the siddhis they sang HRII:I I 'chi med lha mo man dha ra . with a slow melody ac. . .
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companied by the bell until byin rlabs tshe dbang dngos grub stsol,
when they rang the bell con
tinuously, and after waving the vajra three times to the left with the right hand, they placed it at the heart. They performed the mantra in the usual way until Hilly1 . At this point they rang the bell con tinuously, and after waving the vajra to the left, they placed it at the heart. Then, for "Taking the Dakini as the Path", they sang: A I 'khor 'das snod bcud thams cad kun . . . with a slow melody until A. At this point they remained in the state beyond concepts for some time. In that moment I awoke. The day was dawn ing. Thinking that all this could be extremely use ful for the Mandarava Long Life practice and for the related Ganapuj a that we usually perform in the Dzogchen Community, I wrote down in detail all these subtle points concerning how to practice. Subsequently, I typed them in my computer. oo ��oo �·l oo 2�oo �u' 'U'
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While she was speaking I awoke. The day was dawning, and I clearly remembered my dream. Thinking that this dream could be extremely use ful for practicing the Mandarava sadhana, I wrote it down in order to remember it in the future. Sub sequently, I typed it in my computer.
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313
ACKNOWL EDG EMENTS
The texts in this book of Longsal Teachings, Volume 8, in the ongoing project to print the Complete Works of Chogyal Namkhai Norbu, have been translated from the Tibetan through the generosity of the following donors in the years 2007-2008: Arthur Anger
Dzogchen Community
A. Henkemans Algis Lukosevicius
New Zealand Dzogchen Community
Andrew Popovic Andriy Kozhushnyy
Roma Zhenphenling Dzogchen Community
Andy Wai Angela Mijares
Spain Dzogchen Community
Anna Lessana
Venezia
Anne M. Patterson
Edmond Hayes
Antj e D'Almeida
Elisabeth Nielsen
Artur Skura
Elizabeth Vaughan
B arbara Hamann
Eric Voisin
Bernhard and Manuela
Fabrizio Aurora
Schweizer
Family Matsiburskiy
Brigitte Nasse
Federica Mastropaolo
Bogdan Pasechnik
Francesco Gracis
Carisa O'Kelly
Francesco Festa
Chee Wong
Gabor Hardy
Christian Pogoda
Gerry Steinberg
David Meyer
Giordano-Johanna Asoli-
David Sharp Behest De Heer Van B lerk
Fagg Giovanna Melone
Dimitris Daskarolis
Gloria Pera
Dmitry Slepnev
Helio Lima Junior
Domenico Mercogliano
Horst Gelter
Dzogchen Community Germany Dzogchen Community Kundrolling Dzogchen Community Namgyalgar
Ivan B arker Jacob Silverman James Fox Jan Golden Jan Dolensky Judith Daugherty
315
Katerina J anakova
Keng Leek Tan
Paolo B runatto Peter Sochor
Leonard S inclair
Riccardo Moraglia
Libor Maly
Rita Bizzotto
Lidian King
Roberto Zamparo
Martin Mrva
Rosalinde Bertin
Massimo Orsi
Rosemary Friend
Matt Hayat
Saadet Arslan
Matt Smith
Scott Rome
Maurice Laurent
Sveto Kosicky
Max Roth
Tatshuiko Tsukada
Michael Scholz
Thiago A. Melzer
Nancy S immons
Tim Walker
Oscar Gutierrez
Ugo Cardea
Otavio De Campos Lilla
Vincent J. Moore
316
Finito di stampare dalle Grafiche Vieri - Roccastrada nel mese di ottobre 2008
