Longsal Teachings: Volume 3

Lotsawa Series 179E

This publication is intended for those who have already

received the Dzogchen transmission from Chogyal Namkhai

Norbu

© 2003 Shang Shung Edizioni 5803 1 Arcidosso GR-Italy tel: 0564 966039 e-mail: [email protected]

IPC

-

287EN03

-

Approved by the International Publica­

tions Committee of the Dzogchen Community founded by Chogyal Namkhai Norbu

Chogya! Namkhai Norbu

LONGSAL TEACHINGS VOLUME THREE

Translated_from Tibetan and edited hy Adriano Clemente with the kind help qfthe Author

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Shang Shung Edizioni

CONTENTS

Translator's Note to the Longsal Series of Teachings

5

Preface

6

The Purification of the Six Lokas as Preliminaries of the Path of Ati

The History of Its Discovery

8

Root Text

102

The Upadesha on All-Penetrating Wisdom

The History of Its Discovery

136

Root Text

224

4

TRANSLATOR'S NOTE TO THE

LONG SAL SERIE SOFTEACHING S

The Longsal Cycle or The Innermost Essence ofthe Daldnis ofthe Luminous Clarity ofthe Uni­ verse (Klong chen od gsa! mkha 'gro 'i snying thig) is the collection ofChogyal Namkhai Norbu's I

rediscovered teachings. In this series of publications, explanations and clarifications have been reduced to a minimum to emphasize the principle that oral instructions must be received directly from the transmission holder in order to fully understand the text.

5

PREFACE

This third volume of teachings from the Long­

sal Cycle contains two upadeshas received through dreams (mnal chos), including the histories of their discoveries, over a period of time ranging from 1956 to 2001.

The Purtfication ofthe Sir Lokas as Prelimi­ naries of the Path of Ati (A ti 1· lam sngon rigs drug gnas syong), written down in its final form in 2000, contains unique instructions on how to

(ru log) of samsara,

practice the purification of the Six Lokas, based on the principle of 'reversal'

combined with the Vajrasattva purification. T he dreams through which the upadesha was received are connected to the to the author's root guru Changchub Dorje (Byang chub rdo rje, 1826-1961) and to the masters Karma Pakshi (1204-1283), Karmapa Rangjung Dorje (Rang byung rdo rje, 1284-1339), Jigmed Lingpa ('Jigs med gling pa, 1730-1798) and Togden Ugyen Tendzin (U rgyan bstan 'dzin, 1893-1959).

The Upadesha on A/1-Penetrating Wisdom (Je shes zang thaigyi man ngag), written down in its final form in 2001, is a special and essential in­ struction of Padmasambhava based on the prin­ ciple of' direct introduction'. T he dreams through which the upadesha was received are linked to the author's root guru Changchub Dorje, to Garab Dorje and Togden Ugyen Tendzin.

6

One note on the Tibetan word zang thai which

appears in the original title of the last upadesha

and throughout its text. Its real meaning, which defies English translation, refers to the quality of something or someone that has the capacity to move directly through matter, like miraculously walking through a wall, for example. It has been rendered as 'all-penetrating'

in the English title and

'which penetrates all without material obstacles' throughout the translation.

I wish to thank Anastasia McGhee for review­ ing my English. March 2003

Adriano Clemente

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THE PURIFICATION OF THE SIX LOKAS ASPRELThflNAErrESOF THE PATH OF ATI

THE HISTORY OF I TS DISCOVERY Around the middle ofthe second qfthe two ninth months ofthe Fire-Monkey year [1956], wht1e I was staying at the Ogmin Tsuphu monaste/YJ one night I had the.following dream. I was sitting cross-legged in the meditation cave q[Karma Paksht� repeatedly reciting the Seven Line Prayer with the awareness ofthe inseparable essence of Guru Padmasambhava and Gyalwa Karma Pakshi. Wfu1e I was doing that on the rocky.face in .front qfme appeared a thigle oflight inside which thefigure qfGyalwa Karma Pakshi shone vividly clear. Then both thefigure and the thigle started growing bigger and bigget; unttljinally they reached the size qfa human being. In that moment thefig-

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ure was no longer like an ordinary statu� his eyes were moving andspark/in� andheplacedhis hands in the resting mudra. I thought: ((This is his hody aliv� therifore I shouldask.for a hlessing'� andjoin­ ing mypalms together at the hea� I prayed to him afew times: ('i<armapa, think ofmel Pleas� hless mel" Then his hody instantly transformedinto the hody ofmy kindguru, the Vidyadhara Changchuh Dorfe. My kindgur� with the hands in the mudra ofteach­ ing the Dharma, said: Oh, nohle son! Learn in this way the essence of all teaching� the sap ofall upadesha� the quintes­ sence ofall the innermost essences_, the state qfknowl­ edge ofthe Dzogpa Chenpo supreme teaching!

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Consider how byfollowing the actions qfthe three gat� ffi roam in infinite samsara...

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At the endqfthe Male-lfbod-Ttgeryear[the six­ teenth qfJanua� 1975j the Gyalwa Karmapa Rangjung Rigpai Dolje came to Rom� the capital oflta� and I met him. On that occasion I had the chance to recount agreat deal on how extremely kind the secondKarmap� Karma Paksht� and the third Karmapa, Rangjung Do!J� had been to the Dzog­ chen teaching. Maybe because qfth� in the early morning I had thefollowing dream. I was walking slowly in aplace with many scat­ tered roc� when on a rock a short distanceftom where I was I saw written in very big Uchen Ti­ betan script: K/J.RMAPA, THINK OF ME!

This wasfollowed by some other letters in small characters. I went in.front qfit and carifitlly read the small letter� which said: IN THIS PLACE IS THE MEDI'E4.TION CAVE OF THE GYALWA KARMAPA RANGJUNG DORJE

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Although I couldn't see any meditation cave in that area, I thought: ((For sure somewhere around here there must be the meditation cave ofthe Gyalwa Karmapa Rangjung Dot:fe'� and I went ahead. At a certain moment I saw a meditation cave at the base ofa rocky ht1� and slowly I entered inside it and saw that in the recess ofthe cave there was a statue ofthe Gyalwa Karmapa Rangjung Dorfe, human size, pure white as !fmade ofKamarupa marble (alabaster). Apartftom that there was no altar nor any other thing. I thought: rrThis statue must certainly be very sacred since it was made at the time ofthe Gyalwa Karmapa RangjungDot:fel" and immediately I went inftont ofit andsat down. I indissolubly unffied my mind with the Primor­ dial State ofMind through Guruyoga, and wht1e I was taking the empowerments, the statue suddenly traniformed and in its place I saw my kindguru, the Vidyadhara Changchub Do!Je with a smiling .face. Hepronounced a slow and long: A

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I immediately settled again in the unification of my mind with the Primordial State qfMin� and my kindguru, the Vidyadhara Changchuh Dotje with a slow andpleasant ton� said: Oh, nohle son! Learn in this way the essence qf all teaching� the sap qfall upadesh� the quintes­ sence qfall the innermost essenc� thestate qfknowl­ edge qf the Dzogpa Chenpo supreme teaching!

� A HA SHA SA .MA A

After sounding a slow and long A, he remained relaxed_for a short whtle. I thought: ((These words are the same that once in thepastIheardftom Karma Paksht: Who knows ffhe wi/1 also transmit the verses.?" While I was thus thinkin� with very slow andpleasant speech he started (to recite the_follow­ ing): f/f/Ondeiful! Although we have obtained this excel­ lent hodl" Consider how hy_following the actions qfthe three

Being impermanen� in one instant it can change. gate�

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m roam in infinite samsara.

Just as the wheel ofsamsara turns Through the actions ofthe three gates of the indi­ vidua� Thepath qfcomplete liberationftom existence Is linked to

the three essentialpoints qfrenuncia­

tt'on, traniformatt'on and se!fliberatt'on. The path qfrenunciatt'on consists in controlling or training the threegates. In the path qftraniformation one purffies the im­ pure vist'on. In se!f-liberatt'on, by gaining drftnite understand­ ing qfone's conditt'on, One establishespresence andawareness in one's state. The entrance to thepath is based on the mainpoints of the threegates. The main point qfthe body is the seven-:fold Wlirochana posture Or anyposture with the back straigh� Remaining with an attitude qfsamadht: The (mainpoint) qfthe breathing andconcentratt'on Is to expel together with the exhaled air

21

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All the impurities qfkarma� emotions, negativiti� dowtifall� obstacles and karmic traces In the.form qfblackjluid, and dissolve it into the real dimension (qfemptiness). All thepure essences ofthefive elements ofthe universe Are integrated with the air in the.form qffive lights Andgathered inside together with the inhaled ait; Repeating this nine times. From a luminous white A, one's own Rigp� The essence qfthefive elements spreads in the.form offive lights tha� By cleansin� scattering and dispelling karmas and emotion� Purf!Y allnegativiti� obstacles and contaminations. OM E HO SHUDDHE SHUDDHE YAMHO SHUDDHE SHUDDHE RAMHO SHUDDHE SHUDDHE BAMHO SHUDDHE SHUDDHE lAMHO SHUDDHE SHUDDHE E YAM RAMBAMlAM SHUDDHE SHODHANAYE SVAHA

23

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By applying thispurification (chanting the mantra) Thre� jiv� seven etc. tim� whatever is suitabl� Either with a melody orlike the movement qfa wav� All the tl!ness� provocations qfenew negativities and obstacles are eliminated. Although there are so many levels qfthepath, !fone knows the essentialpoin� they can all be in­ cluded into one. All the itifinite inconceivablegates qfthe Dharma Are petftct in their being secondary.factors qf the path. The root qfPratimoksha (individual liberation) is abstainingftom harming others. The root qfthe Bodhisattva is trainingfor the bentjit qfothers. The root qfthe SecretMantra ispracticingpure vision. The root qfall is observing one's condition. The lamp qfwisdomfor tt!uminating The dense darkness qfnot knowing one's condition Depends on the compassionate energy qfthe Guru, Therifor� with a stablepresence andawarenes� hold onto him as your njitgel

25

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I take rifuge in the kind Guru 1/f/ho is the Dharmakaya as Samantabhadr� The King qfthe Perfected Ones as Yidam deity And the Nirmanakaya as union qfall Dakinis. NAMO GURU BHYA NAMO DHEVA BHYA NAMO D.llAK!NI BHYA Not recognizing the condition qftheir own Rigpa, Beings wander in the ocean qfexistenc� For all qfthem I intend to (practice) with an un­ contrived

I and all tiifinite sentient beings

UnexcelledBodhichitta qfintention andapplication. Take rifuge in the Lord Guru "Who is the union qfalljewel� the Three Roots.

I cultivate the supreme Bodhichitta qfRigpa. Through the upadesha qftheprqfoundyoga Oftheglorious Ug'rasattv� Inseparableftom the supreme Guru, All karm� emotion� negativities and obstacles are purified

27

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A I am in my ordinaryform and upon the crown of my head Is

Guru vajrasattv� union ofall.fomi!t'e�

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Perfected with the ornaments ofSambhogakaya. Clusters ofwhit� red and blue rays oflight Spread like motes in tiifinite sunbeams

And make qfferings to all the Buddhas ofthe three times. The negativitie� obstacles and karmic traces Ofthe threegates ofa/! beings ofthe three world� In one instant arepurfefi d And become like a stupa ofwhite crystal The rays oflight dissolve into oneself And all the negativitie� obstacle�.faults and down­ OM Al-I HOly!....

foils arepur!fied.

While he was pronouncing these verses some

29

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people in theguest house where I was staying made loud noises and I woke up. The day had already dawned andsince I clearly remembered my dream, immediately Isearched.forpaper andpen andset to writing down (the text), but even though I could pe!ftctly write down what I had receive� a doubt arose in me andI thought: ('is this the conclusion qf this teaching or not?"andI was lift with thisfleling.

31

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In the Metal-Male-Monkeyyear [on the_fourth q[Novemher, 1981j we went to visit the newpal­ ace in Norhu Lingka called Tagten Mtgyur Pho­ drang and that nigh� in the early mornin� I had the_following dream. I was walking in the midst qfthe wtl!ow tree park hehind the Norhu Lingka, when under a hig willow a short distance_from me Isaw ayoungyogin with hone ornaments who was teaching the Dharma to ahout tenpeople in yogin andyoginis' attir� some Lamas in monastic rohes and more than ten males andfemales in ordinary dress who were there as­ sembled as his students. When I arrived near the yogin, he looked directly at me and with his right hand exhorted me to take myplace in a row qfthe Dharmagathering. Immediately Isat down on the ground and listened carifully. The yogin was teaching the Meditation and Recitation qfGuru 'Ut_jra­ sattva Connected to the Purification qfthe Seats qf the Six Loka� which I had already received twice

33

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34

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in my dreamsftom my incomparably kind Guru, the Vtdyadhara Changchub Dol)� inseparableftom the Gyalwang Karma Pakshi and the Karmapa Rangjung Dotje. The yogin was teaching the_fol­ lowing:

From the OM; All and1ID.i}1 at the threeplaces Clusters ofwhit� red and blue rays oflight Spread like motes in tiifinite sunbeams And make qfferings to all the Buddhas ofthe three times. The negativitie� obstacles and karmic traces Ofthe threegates ofall the beings ofthe three worlds In one instant arepur!fied And become like a stupa ofwhite crystal The rays oflight dissolve into oneself And all the negativitie� obstacle�.faults and down­ OMAli 1ID.i}1

falls are pur!fied.

/.ifter applying thisprofound quintessential mantra Either by reciting and visualizin� with the vqjra recitation

35

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36

Or through mental recitation, At the end activate with a pleasant melody TJze essence qf the Six Dimensions qf Samanta­ hhadra: :A A

SHA SA .MA HA

Asfor the purffication

qfthe seats qfrehirth in the

six lokaJj Visualizing oneselfin the ordinary way At theforehead the seed qfthe Devas Appears as a dim white A or thigle. TJze hlazingjire qfthe OMAH HOM Burns dualism, seed qfthe Devas. OMAH HDM SHAHAA �MASA ...

Thus there were many verses qfthe root teaching which explained the pur!fication qfthe seats qfthe six lokaJj how topurifY ohstacles through the Medi­ tation andRecitation qfJiYrasattva and how to apply Guru Utjrasattva as the path, and the yogin commented on them giving a clear and extensive instructional reading transmission (Tridlung). At a certain point the yogin said:

37

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Applying the path (recognizing) that all vision� sounds and thoughts Are the Rolpa man!fostation qfthe Three Secrets Ofthe Glorious Guru UtjrasattvaJ Stabilize undistractedpresence and awareness! U'hen hefinished pronouncing these words I woke up and the day was dawning. As soon as I woke up Iclearly rememberedthe events qfmy dream andsince Ialso remembered most qfthe verses qfthe teaching I immediately started to write some rough notes. The text containing the verses qf the teaching which I wrote down in the notes on that occasionJ and which I.found again (t!fter long time)J is the .following: (I am in my ordinaryform and upon the crown of my head Is Guru

UtjrasattvaJ union qfall_fomilie�

White andluminou� sitting in the cross-le&edpos­ tur� holding a vqjra and a bel� Petftcted with the ornaments of Sambhogak aya.)

39

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40

[Thesefour lines belonged to the teaching I hadprevi­

ously received and I think they must have.formed the begin­ ning qfthe text.]

From the 0� All and 1-lDlyf at the three places Clusters ofwhit� red and blue rays oflight Spread like motes in tiiflnite sunbeams

Andmake qffer ings to allthe Buddhas qfthe three times. The negativitie� obstacles and karmic traces Ofthe threegates qfa/1the beings qfthe three worl� In one instant arepurffied And become like a stupa qfwhite crystal. The rays qflight dissolve into onese!f And all the negativitie� obstacle�faults and down­ OMAll 1-lDlyf

foils arepurffied.

Afler applying thisprofound quintessential mantra Either by reciting and visualizin� with the vqjra recitation Or through mental recitation, At the end activate with a pleasant melody The essence of the Six Dimensions qf Samanta­ bhadra: j4 A SHA SA lk1A. HA

41

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As_for the purification

qfthe seats qfrehirth in the

six lok� Visualizing oneselfin the ordinary way At the.forehead the seed qfthe Devas Appears as a dim white A or th(gle. The blazingjire qfthe OMAH HtJly.r Burns dualism_, seed qfthe Devas. OMAH HtJly.r

SHA HA A � lkVl SA At the nape qfthe neck the seed qfthe Asuras Appears as agrayish-green SU or th(gle. The blazingjire qfthe OMAH HtJly.r Burnsjea!oUSJIJ seed qfthe Asuras. OMAH HtJly.r

HA A � lkVl SA SHA At the heart the seed qfthe Human Beings Appears as a grayish-blue NRI or th(gle. The blazingjire qfthe OMAH HtJly.r Burnsprid� seed qfthe Human Beings. OMAH HtJly.r

A � ll4A SA SHA HA

43

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At the navel the seed qfthe Animals The blazingjire qfthe OMAll 1IDJyf

Appears as a dim red TRIor thigle.

Burns ignoranc� seed ofthe Animals. OMAH 11D!y!

SA SHA HA A � AM At the secretplace the seed qfthe Pretas The blazingjire qfthe OMAll 1IDJyf

Appears as a grayish PRE or thigle.

Burns attachmen� seed qfthe Pretas. OMAH 11D!yf

� AM SA SHA HA A At the soles oftheftet the seed qfthe Hell Beings The blazingfire ofthe OMAll1IDJyf

Appears as a dark brownish DU or thigle. Burns ange�; seed qfthe Hell Beings. OMA1111D!yf

AM SA SHA HA A �

45

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For each qfthe seeds qfthe six lokas to purfm The three vajra essences which are the means qf purification Are recited together with visualization each time seven times more And at the end qfeach (loka) the essence qfthe Six Dimensions is to be recited. From the body qfGuru Uyrasattva A stream qfnectar descends (TJzatpurifies) allthe impurities andtraces remaining /.ifier all the seeds qfthe six lokas have been burnt: Just like dust rinsed away with watet; They come out_from under the toenat!s And through the lowergate. One's body is completelyfilled with nectar Which exudes through the crown qfthe head And cleanses andpur!fies the external impurities. Just like a crystal vasefilled with mt!k It becomes clear andpure (like) the nature qflight. OM VAJRASATTVA H0¥

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The essence (mantra) q[Vajrasattva can be chanted Either by recitation with visualization or with a melody. For the accomplishment qf Guru Uy'rasattva (we say): ((Cur� Glorious Uyrasattva! Think qfme with great compassion. I regret and cof!foss all my impat'rment� breache� .faults and obstacles: Pleasepurf!Y them/'' After having thusprayed Guru f/Etjrasattva says: ((Noble son or noble daughtet; All the impurities qfyour negativities and obstacle� .faults and dowf!foll� impairments and breaches are cleansed andpurified/" After having relieved us in this wa� Guru f/Etjrasattva dissolves into light And is absorbed into oneself and becomes the three kayas qfemanation At the threeplace� inside a thigle qfjive colors:

49

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At theforehead a white Uy'rasattva_, At the throat a red Uy'rasattva_, (Respectively) decorated with OM; AHandHtJ/y1

At the heart a blue Utjrasattva_,

(Each) surrounded by the rotating hundredsyllables oftheir corresponding color. The white_, red and blue nectars Totallypervade one� bod)!; voice and mind. OM· the seed syllable ofthe Uy'ra ofthe Body. VAJRASA'J71{4 SAM4K4: My Wy'rasattva samaya MANUPALAJ'l1: Carefor! VAJRASATTVAT VEN OPA: Utjrasattva) be present near mel Tl$HTADRII)HOMEBHAVA: Bestable in mel SUT O$HYO MEBHAVA: Be sattgied with mel SUPOSHYO MEBHAVA: Expand within mel ANURAKT O MEBHAVA: Show meyour love! SAR"01 SIDDHI MEPRA YACCHA: Grant me all the siddhisl SAR"01KARM.A. SUCAM"E· For all actions too CIT7J4.JY! SHREYA KURU: Make me theglory ofthe mind!

51

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HDlrf: the seed syllable oJthe Uy'ra o_fthe Mind HA HA HA HA HO: the mastery o_fthe_fourwis­ BHA GAVAN: the one who has difeated (thefour doms.

demons) andpossesses (a!! qualities). SARVA 'E4 THA GA 'E4: Let a!! the Tathagatas VAJRA MAMEMUNCA: Liherate me through the Uyra! VAJRIBHAVA.: Make me a Vc!/ra holder! MAHA SAM1m SA TT01: Heroic being qfthe

All: the seed sy!!ahle qfthe Ugra qfthe 1/bice. great samayal

This essence qfthe ocean q[Sugata� Which can either he activated hy chanting it with a pleasant melod11 Orpronounced it with the voice or mentall]1 Must he recited untt1 signs manifest. By tha� all impairments and hreache� .faults and ohstacle� Negative actions and karmic traces are purified And all existing qualities qfknowledge

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Areprecisely obtained Asfor the sign�

either as an experience or in dream.·

One bathes oneself wears white cloth� Takes qffold clothes or strips oneselfnake� Has diarrhea, vomits orpus and blood come out. One walks in aforest or in aflowergarden, Climbs up a mountain or receives honors. Otherwis� one actuallyflels one's body and voice at ease Andpure vision and contemplation arise in one's mind. For applying the three secrets as thepath.-

The white Utjrasattv� Uyra qfthe BodJ�J Dissolves into one's body And thus one's body becomes the Body q[Uyrasattva, The unchangeable Uyra qfthe Body.

55

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The red Ug'rasattva, Utjra qfthe UJic� Dissolves into one's voice Andthus one's voice becomes the Vbice q[Uy'rasattva_, The unceasing Ug'ra qfthe UJice.

The blue Ug'rasattva_, Ug'ra qfthe Mincl Dissolves into one's mind And thus one's mind becomes the Mind qf Ug'ra­ sattva, The Ug'ra qfthe Mind beyond illusion.

H{]Jy! H{]Jy! H{]Jy!

Having sealed oneselfwith the three vqjras One rests in the equanimity ofcontemp!ation as long aspossible In the state qfuninterrupted emptiness and clarity ofone's mincl Beyondany action andf!ffo� mod!fication andadul­ teration.

57

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The outer universe is thepure dimension, All sounds are the sound ofOMAll.llDJyJ; The inner beings are Pawos and Pamo�

All thoughts are the Mind ofUy'rasattva. A LA LA HO Applying the path (recognizing) that all vision� sounds and thoughts Are the Rolpa (energy manffestation) ofthe Three Secrets Ofthe Glorious Guru Uy'rasattvt4 Stabilize undistractedpresence and awareness! Howevn; since I did not know who the yogin was and since the order ofthe Six Dimensions of Samantahhadra ofthis teaching was d!lferent than that_found in thepurfficationpractices oftheNying­ thig and other teaching� I wondered why and re­

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60

oo �oo -1-oo �oo In the JIUJod-Male-Mouse yeaJ; on the day of the Tibetan newyear[at the endofFebruafJ" 1984j whtle I was near MerigaJ; the center qfthe Dzog­ chen Community in Europ� giving teachings on Dzogpa Chenpo to many assembled student� in the early morning I had thefollowing dream. I was on the htl! where the construction qfthe new Giinpa qfMerigar had been planne� practic­ ing the Preliminaries qfthe Path qfAtt; the Pur!fi­ cation qfthe Seats qfthe SixLokas combined with the Meditation and Recitation qf Glon'ous Uljra­ sattv� whose transmission I had already received a few times bifore. Suddenly my vist'on changed in an instan� and I was infront ofthe young yogin that Ihad already met once in the Norbu Lingka qf Lhas� sitting together with his students. Since the yogin was about togive again theprqfound teaching ofthe Preliminaries ofthe Path ofAtt; as a practice for receiving the teaching well we were reciting the

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62

Seven Branched Prayer. Afler we hadfinished the Seven Branched Prayer we recited the Mandala Offering of the Three Kayasftom the Konchog Chidii (terma of]atson Nyingpo, 1585-1656) and

then the yogin taught thefollowing: Wonderful! Although we have obtained this excel­ lent hod;1 Being impermanen� in one instant it can change. Consider how hyfollowing the actions ofthe three gate� J1ie roam

in infinite samsara.

Just as the wheel qfsamsara turns Through the adions qfthe threegates qfthe individual Thepath ofcomplete liberationftom existence Is linked to

the three essential points ofrenuncia­

tion, transformation and self-liberation. The path ofrenunciation consists in controlling or training the threegates. In the path oftrangormation one purifies the im­ pure vt.ston. In self-liberation, by gaining drftnite understand­ ing ofone's condition,

63

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64

One establishespresence andawareness in one'sstate. The entrance to thepath is based on the mainpoints qf the threegates. The main point qfthe body is the seven-:fold Utirochana posture Or anyposture with the back straigh� Remaining with an attitude qfsamadht: The (mainpoint) qfthe breathing andconcentration Is to expel together with the exhaled air

Allthe impurities qfkarma� emotion� negativitie� dowt!fall� obstacles Andkannic traces visualized in the.fonn qfblackfluid. All thepure essences qfthejive elements qfthe universe Are integrated with the air in the_form qffive lights Andgathered inside together with the inhaled ait; Repeating this nine times. From a luminous white A, one's own Rigp� Thejive Dakinis qfthe elements spread And by sweeping awaJ�J washin� cleansin� scat­ tering and dispelling Theypurf!Y all negativitie� obstacles and contami­ nations.

65

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66

OM E HO SHUDDHE SHUDDHE

mM HO SHUDDHE SHUDDHE BAM HO SHUDDHE SHUDDHE RAMHO SHUDDHE SHUDDHE LAMHO SHUDDHE SHUDDHE E mMBAM RAMLAM SHUDDHE SHODHANAYE SVAHA .. Thus he transmitted an extraordinary upadesha meditation and recitation qf Guru Utjrasattva, the

which included also Rifuge and Bodhichitt� the

pur!fication qfthe seats qfthe six lokas and the way to apply the Three Secrets as thepath. At onepoin� whtle theyogin was teaching how to apply the Three Secrets ofUtjrasattva as thepath, his hody hecame a five-colored thigle the size ofa round shiel� and inside the thigle, at the centet; there vividly appeared the symbolic lettersimilar to the (Tibetan) C4 [--\5}, glitteringgolden. At that momen� although his hody was invisible, the conclusion ofthe crucial upadesha could he heard clearly and distinctly resounding in a melodious tone:

67

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68

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.. Are the Rolpa (energy man!festation) qfthe Three Secret� One muststabt1ize undistractedpresence andaware­ ness. A A A At thispoint all the students assembledthere stood bolic lettet; wht1e I; qfter the sound A, continued

up andmadeprostrations to the thigle with the sym­

singing the Song q[Wyra and remainedseale� sus­ taining the state qftotal equality in which the Pri­ mordial Mind (qfthe Guru) and one's mind are non dual

MA. KAR TA KE LA NAM

"While I was singing

the thigle with the symbolic letter disappeared into space and in that moment my vision changed· I found myse!fagain on the ht11 where I was bifore an� forthermor� I was stt11 continuing to sing the "When I arrived at MA. SMIN SA GHU LI

Song q[Wyra.

TA m PA, something woke me up, and the day had already dawned. I wrote down the entire

69

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00 �00 -*-00 �00 In the Fire-Hare year [the eighteenth qf Sep­ temhet; 1987_l we went to visit TseringJon� resi­ dence ofKunkhyen Jtgmed Lingpa and ther� in front qfa newly hutlt statue q[Jtgmed Lingp� we practiced a short thun. Mayhe it was_for this reason that the.following night in the early mornin� I had this dream. m

were in TseringJon� singing the Song qf

the RAat the endqfthe Song the statue in the temple

UJjra infront qfthe statu� andqfter wepronounced

traniformed and hecame my uncle Ugyen Tendzin. With a radiant smilingfoce he looked directly at us and said: ((Oh! Ybu did very well! It's verygood that you came to this sacred place. This is the appropriate time.for me to transmit to you, in this supreme sa­ cred plac� a prqfound essential teaching. Keep it well in your minds!''

73

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Then hepronounced:

and.for a briifmoment remained in the equa­ nimity ofcontemplation and relaxe� wht1e I sus­ tained the state of non duality between my mind andthe PrimordialMind ofmy uncle Togden Rin­ poche. Afler a short while hepronounced: A and.for awht1e remained as bifore. Then, one qfter the othn; hepronounced: HA SHA SA .i14A and then remained in the equanimity of contemplation. My uncle Togden Rinpoch� who was sitting on a square throne made ofaystalhaving three layer� with a sweet andpleas­ ant tone started to transmit the teaching: Wbndeiful! Although we have obtained this excel­ lent bodJ�J Being impermanen" in one instant it can change... wht1e behind him, on the surface qfa very big mirror that was cleat; pure andlimpid, appeared all

75

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76

the words that my uncle Togden Rinpoche was say­ in� in excellent Tibetan uchen scrip� with two dot� one on top qfthe othet; separating each syllabi� and the terma sign at the end qfeach lin� preceded by the symbolic letter simt1ar to the (Tibetan) CA with a crescent moon ornament on top as !fwritten with molten blue: �

�, �

/fbndeiful! Although we have obtained this excel­ lent body, Being impermanen� in one instant it can change. Consider how by.following the actions ofthe three gate� Ute roam in t'tiflnite samsara.

just as the wheel qfsamsara turns Through the actions qfthe three gates qfthe indi­ vidua� Thepath qfcomplete liberationftom existence Is linked to the three essentialpoints qfrenuncia­ tt'on, tran.!formatt'on and se!fliberatt'on. Thepath qfrenunciation consists in controlling or training the threegates.

77

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78

In the path qftrangormation one purifies the im­ pure vtston. In self-liberation, by gaining drftnite understand­ ing·ofone's condition, One establishespresence andawareness in one's state. The entrance to thepath is based on the mainpoints qfthe threegates. The main point ofthe body is the seven-:fold Wtiro­ chana posture Or any posture with the back straigh� remaining with an attitude ofsamadhi. The (mainpoint) ofthe breathing andconcentration Is to expel together with the exhaled air

All the impurities ofkarma� emotion� negativiti� downfol4 obstacles And karmic traces in the_form ofblackjlui� and dissolve it into the real dimension (ofemptiness). All thepure essences ofthefive elements ofthe universe Are integrated with the air in the_form offive lights Andgathered inside together with the inhaled ati;

79

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Repeating this nine times. From a luminous white A, one's own Rigp� The essence ofthejive elements spreads in the.form qffive lights tha� By cleansin� scattering and dispel!ing karmas and emotion� Purf!Y all negativitie� obstacles andcontaminations. OM E HO SHUDDHE SHUDDHE mM HO SHUDDHE SHUDDHE

RAMHO SHUDDHE SHUDDHE BAMHO SHUDDHE SHUDDHE lAM HO SHUDDHE SHUDDHE

E mM RAM BAMLAM SHUDDHE SHODHANAYE SVAHA I take rifuge in the kind Guru Who is the Dharmakaya as Samantabhadr� The King ofthe Perfected Ones as Yidam deity And the M'rmanakaya as union ofall Dakinis. NAMO GURU BHYA NAMO DHEVA BHYA NAMO Dl-lAKINI BHYA

81

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I and all tiifinite sentient heings Take rifuge in the Lord Guru Who is the union qfalljewel� the Three Roots. I cultivate the supreme Bodhichitta qfRigpa. A I am in my ordinary_form and upon the crown qf my head Is Guru

Ujrasattv� union qfallfomttie�

White andluminou� sitting in the cross-leggedpostur� holding a vcy'ra and a bel� From the 0� All andHOM at the threeplaces

Adorned with the ornaments qfSambhogakaya. Clusters qfwhit� red and blue rays qflight Spread like motes in itifinite sunbeams

And make qfferings to all the Buddhas qfthe three times. The negativitie� obstacles and karmic traces Ofthe threegates qfall beings qfthe three world� In one instant are totallypurf!ied And the universe with its beings becomes the pure dimension containingpure_forms.

83

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84

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The rays oflight dissolve into oneself And all the negativitie� obstacle�.faults and down­ foils arepur!fted.

OMAlll-lDJyf

By applying this profound quintessential mantra With a melod11 like the movement qfa wave Or in the vqjra recitation, or alternating the three way� All the karma� emotion� negativities and obstacles arepur!fted. In the supreme state ifprimordial liberation, Rest in the equanimity qfcontemplation in the sound qfthe song Ofthe six essences ifthe Six Dimensions qfSa­ mantabhadra: 'A A HA SHA SA M4.

AHHD!r1;

By invoking and activating the three secret� OM The radiant}ire qfthe OMAll l-lDJyf Ofthe Guru through the three vqjra�

Burns the emotions that are the seeds qfsamsara. At the_forehead the seed qfthe Devas

85

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86

Appears as a dim white A or thigle. The blazingjire qfthe OMAl-I .flDJv.t Burnsprid� seed qfthe Devas.

OMAl-I.flDJv.t

:A .MA

SA SHA HA A

At the nape qfthe neck the seed qfthe Asuras The blazingflre qfthe OMAl-I .flDJv.t

Appears as agrayish-green SU or thigle. Burnsjealou.f)/J seed qfthe Asuras. OMAl-I .flDJv.t

A :A .MA SA SHA HA At the heart the seed qfthe Human Beings The blazingjire qfthe OMAl-I .flDlv.t

Appears as agrayish-blue NRI or thigle. Burns dualism) seed qfthe Human Beings. OMAl-I.flDJv.t

HA A :A .MA SA SHA At the navel the seed qfthe Animals Appears as a dim red TRIor thigle.

87

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88

The hlazingfire qfthe OMAll llDlyt Burns ignoranc� seed qfthe Animals. OMAHllD!yt SHA HA A '.A. A1A SA At the secretplace the seed ifthe Pretas The blazingfire ifthe OMAl-IllDlyt

Appears as a grayish PRE or thigle.

Burns attachmen� seed ifthe Pretas. OMAHllD!yt SA SHA HA A '.A. A1A At the soles oftheflet the seed ofthe Hell Beings The blazingfire ifthe OMAl-IllDlyt

Appears as a dark brownish DU or thigle. Burns anget; seed qfthe Hell Beings. OMAHllD!yt A1A

SA SHA HA A '.A.

The seeds ofthe six lokas at the sixplaces Appear as letters or thigles each oftheir own color. All the impurities and traces remaining After all the seeds ofthe six lokas have been burn�

89

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90

Just like dust rinsed away with watet; Come out.from under the toenails and through the lowergate. One's body is completelyfilled with nectar Which exudes through the crown ofthe head And cleanses andpurffies the external impurities. One's bod;'J ;ust like a vase ofwhite crysta� Becomes clear andpure (like) the nature oflight. OMAH HD!yt

� A HA SHA SA MA.

OM Tq/RASATTVA HDlyt The essence (mantra) ofUyra.sattva can be chanted Either with a melody orlike the movement ofa wave. UJjra.sattva dissolves into light and is absorbed into oneself Andthe three kaya.s qfthe Ugra ofemanation manifest At the threeplace� inside a thigle offive lights.· At the.forehead a white Ugrasattv� At the throat a red Uyrasattv� At the heart a blue Uyrasattv�

91

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92

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(Respectively) decorated with 0� AHand� (Each) surrounded by the rotating hundredsyllables oftheir corresponding color. The whit� red and blue nectars Totallypervade one's bod;'J voice and mind.

OM· the seed syllable qfthe Uyra qfthe Body. VAJRASATTVA SAAM.m.: My Uyrasattva samaya MANUPAIAm.: Care_for! VAJRASATTVATVENOPA: Utjrasattva, be present near mel 11$HTADRIJ)HOMEBHAVA: Bestable in mel SUTO$HYO MEBHAU4: Be sati.!fted with mel SUPO$HYO MEBHAU4: Expand within mel ,�.4NURAKTO MEBHA 04: Show meyour love/ SARVA SIDDHI MEPRA YACCHA: Grant me all the siddhisl

CITTA1J,1SHREYA KURU: Make me theglory

SARVAKARMA SUCAME· For all actions too

HD¥: the seed syllable qfthe Uyra qfthe Mind. ofthe mind/

93

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HA HA HA HA HO: the mastery qfthe.four wis­

BHAGAVAN: the one who has difeated (the.four doms.

demons) andpossesses (all qualities) SARVA 'E4Tl-IAGA'E4: Let all the Tathagatas V4JRA MAMEMUNCA.· Liberate me through the vqjra!

MAliASAA1/J.J/1 SATTVA: Heroic being ofthe V4JRIBHAU4: Make me a vqjra holder!

AH: the seed syllable of the Vajra of the voice. great samaya!

This essence qfthe ocean ofSugatas, Which can be either activated by chanting it with a pleasant melod11 Orpronounced it with the voice or mentall]1 Must be recited unttl signs man!fost. By that all impairments and breaches, faults and obstacles,

Negative actions and karmic traces arepur!fied And all existing qualities ofknowledge are precisely obtained. . .

95

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At this point some servants qfthe hotel where I was staying made a loud noise that woke me up. The day had already dawned andI clearly remem­ hered all that had happened in this extraordinary dream. As soon as Igot out qfbecl istarted to write some rough notes and thu� thanks to the unique compassion qf my uncle Togden Rinpoch� I was able to clearly remember all the verses qfthe essential upadesh� asIhadjust memorizedthem, andI wrote them down. But since the upadesha was not yet complet� Jflrt'ently expressed the aspiration to meet again my uncle Togden Rinpoche. oo

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oo �oo ;T?oo c$:>oo In the Earth-Hare year [on the nineteenth qf Fehrua/YJ 2000j wht1e I was in the Blackftiars Conference Centre in liUttson1 Camberr� the capi­ tal qfAustralt� teaching many local students as­ sembled there experiential instructions on the upa­ desha.forpur!fjing obstacles as a preliminaryprac­ tice qfthe path qfDzogpa Chenpo1 that nigh� in the early mornin� I had thefOllowing dream. I was teaching my studentsftom that veryplace how topractice thepurification ifobstacles connected

I had previously receivedftom my uncle Togden

with theyoga qfGuru J.ft_jrasattv� according to what

Rinpoche in TseringJon� residence qfKunkhyen hotel in Lhokh� central Tihet. During the dream I

Jigmed Lingp� in a dream I had wht1e I was in a

rememberedclearly that the text qfthe upadesha was not yet complete and in that moment I also recog­ nized that I was dreamin� therifore I thought:

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((Now I want to continue that dream and complete the text o_fthe upadesha!'� and as soon as !.formu­ lated this thought the vision o_fmy dream changed I was inftont o_fmy uncle Togden Rinpoche and h� startingftom the conclusion o_fthe hundred syllable mantra taught the text until its conclusion, in this way:

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1 02

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ROOT TEX'I'

From the Innermost Essence ofthe Dakini.s t?fthe Luminous Clarity ofthe Universe

THE PURIFICATION OF THE SIX LOKASASPRELThflNAJUESOF THE PATH OF ATI

j4

A 1-lA SHA SA MA A

lffJndeiful!Although we have obtained this ex­ cellent bodJ�J being impermanent in one instant it can change. Consider how by.following the actions ofthe threegate� we roam in tiiflnite samsara. Just as the wheel ofsamsara turns through the actions ofthe threegates ofthe individua� the path ofcomplete liberationftom existence is linked to the three essential points ofrenunciation, tran.iforma­ tion andself-liberation. The path ofrenunciation consists in controlling or training the three gates. In the path oftransfor­ mation one pur!fies the impure vision. In se!f-lib­ eratt'on, bygaining dtjinite understanding qfone's condition, one establishes presence and awareness in one's state.

1 03

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17te entrance to the path is based on the main points ofthe threegates. The mainpoint ofthe hody is the seven-fold l11irochana posture or anyposture with the hack straigh� remaining with an attitude ifsamadht: The (main point) ofthe breathing and concen­ tration is to expel together with the exhaled air all the impurities of karma� emotion� negativitie� dow'!foll� obstacles andkarmic traces in the_form of blackjlui� and dissolve it into the real dimension

All the pure essences ofthefive elements ofthe

(ifemptiness).

universe are integrated with the air in the_form of jive lights andgathered inside together with the in­ From a luminous white4 one's own Rigp� the

haled at� repeating this nine times.

essence ofthefive elements spreads in the_form of jive lights tha� by cleansin� scattering and dispel­ ling karmas and emotion� purify all negativitie� obstacles and contaminations.

1 05

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OM E HO SHUDDHE SHUDDHE YAM HO SHUDDHE SHUDDHE RAM HO SHUDDHE SHUDDHE

BAM HO SHUDDHE SHUDDHE LAM HO SHUDDHE SHUDDHE

E YAMRAMBAM LAM SHUDDHE SHODHANAYE SVAHA By applying thispur!fication (chanting the man­ tra) thre� jive., seven etc. times, whatever is suit­ abl� either with a melody or like the movement qfa wav� all the t1!nesses, provocations qfenew nega­ tivities and obstacles are eliminated Although there are so many levels qfthepath, ff one knows

the essentialpoin� they can all be in­

cluded into one. All the if!!inite inconceivablegates ofthe Dharma are pe!foct in their being secondary factors ofthepath. The root o/Pratimoksha (individual liberation) is abstaining.from harming others.

1 07

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1 08

Bodhisattva is training_for the bentftt o_fothers. The root ofthe Secret Mantra is practicingpure vision. The root qfall is observing one� condition. The lamp qfwisdom.for tl!uminating the dense darkness qfnot knowing one� condition depends on the compassionate energy qfthe Guru, therifore, with a stablepresence andawarenes� hold onto him as

your rifuge!

makaya as Samantabhadra, the King qfthe Per­ Itake rifuge in the kind Guru who is the Dhar­

fected Ones as Yidam dei� and the Nirmanakaya as union qfall Dakinis. NAMO GURU BHYA NAMO DHEVA BHYA NAMO DHAK!NI BHYA Not recognizing the condition qftheir own Rigp� heings wander in the ocean qfexistence. For all qf them I intend to (practice) with an uncontrived unexcelledBodhichitta qfintention andapplication. I and all tiifinite sentient beings take rifuge in

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the Lord Guru who is the union qfalljewel� the Three Roots. I cultivate the supreme Bodhichitta qf Rigpa. Through the upadesha qfthe profound yoga qf the glorious Ufjrasattva, inseparableftom the su­ preme Guru, allkarmas_, emotions_, negativities and obstacles arepur!fled. A Iam in my ordinaryform and upon the crown

It� white and luminou� sitting in the cross-legg-ed ofmy head is Guru Uy'rasattv� union qfall_/ami­

postur� holding a vcy'ra and a he!� adorned with From the 0� AllandHDly1at the threeplaces

the ornaments qfSamhhogakaya.

clusters qfwhit� red and blue rays qflight spread to all the Buddhas qfthe three times.

like motes in tJifinite sunbeams and make qfforings The negativities_, obstacles and karmic traces qf the three gates qfall beings qfthe three worlds_, in one instant are totallypur!fiedandthe universe with its beings becomes the pure dimension containing pureforms.

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1 12

The rays qflight dissolve into onese!fand all the negativitie� obstacl� .faults and dowr!falls arepu­ rffied. OMAHHO¥ By applying this prqfound quintessential man­ tra with a melod1" like the movement qfa wave or in the vqjra recitation) or alternating the three way� all the karm� emotion� negativities and obstacles arepurffied. In the supreme state qfprimordialliberation) rest in the equanimity qfcontemplation in the sound qf the song qfthe six essences qfthe Six Dimensions qf Samantabhadra: � A HA SHA SA .Mil. Since the gates qfany beniflt or harm are cer­ tainly the bod� the voice and the min� through the outet;

inner and secret Rushen one must diflnitely

relax the threegates in their authentic condition. For the separation qfthe outer Rushen one must apply as thepath the threegates in their authentic­ ity: hy discovering nakedly all.false attitud� one relaxes in one� authentic condition and separates mind and Rigpa.

1 13

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For the separation ofthe inner Rushen one must practice thepurification qfthe seats qfrebirth in the six lokas. At the_forehead the seed qfthe Devas appears as a dim white A or thigle. The blazingfire qf the OMAHl-fD¥ burnsprid� seed qfthe Devas. OMAH J-lD¥ � MA SA SHA HA A At the nape qfthe neck the seed ofthe Asuras appears as agrayish-green SU or thigle. The blaz­ ingfire qfthe OMAHl-ID¥ burnsJ'ealou� seed ofthe Asuras. OMA.l-ll-fD¥ A � MA SA SHA HA At the heart the seed qfthe Human Beings ap­ pears as agrayish-blue NRI or thigle. The blazing fire ofthe OMAH l-ID¥ burns dualism, seed qf the Human Beings.

1 15

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1 16

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OMAllI--Jt1M HA A � A!A SA SHA At the navel the seed qftheAnimals appears as a

All I--Jt1M burns ignoranc� seed qfthe Animals.

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1 17

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1 18

The seeds o_fthe six lokas at the sixplaces appear ingfire qfthe OMAll.l-fD41burns emotions which

as letters or thigles each o_ftheir own color. The hlaz­ OMAll .l-iD4f

are the seeds ofsamsara.

� A I-L!l SI-L!l SA MA For each ofthe seeds ofthe six lokas topur� the three Utjra essences which are the means ofpur!ft­ cation (must be recited) at least (startingftom) six times and each time gradually increasing six times mor� and at the end one rests in the equanimity of contemplation in the state ofthe Six Dimensions. In the same way the causes and karmic traces of all beings are to be absorbed in the seeds on the six

All J--J[}Jy1; then all is lrft (in contemplation) in

lokas, and burnt and pur!fied by thefire of OM the state ofthe Six Dimensions. From the body ofGuru Vajrasattva a stream of nectar descends (thatpur!ftes) all the impurities and traces remaining qfter all the seeds ofthe six lokas have been hurnt:JUSt like dust rinsed away with watet; they come outftom under the toenails and through the lowergate.

1 19

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One's body is completelyfilled with nectar which exudes through the crown ifthe head and cleanses andpur!fles the external impuritles.Just like a crystal vasefl!!ed with mt1� it becomes clear andpure (like) the nature iflight.

OM VAJRASATTVA 1-ltJJv.t

The essence (mantra) if 'Ut_;'rasattva can be chanted either with a melody or like the movement qf a wave. For the pur!fication if impat'rment� breach�.faults andobstacles through the accomplish­ ment ifGuru Utjrasattva (we say): ((Guru, Glorious Ufjrasattva! Think ifme with great compassion. I regret and conftss a!! my im­ pairment� breache�.faults and obstacles:pleasepu­ rify them!'' Guru Ug'rasattva dissolves into light and is ab­ sorbed into oneself and becomes the three kayas if emanation at the threeplac� inside a thigle qfjive colors: at the.forehead a white Utjrasattva, at the sattv� (respectively) decorated with 0� Ali and throat a red Ug'rasattv� at the heart a blue Ut_jra­

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OM· the seed syllable qfthe Uy'ra qfthe Body. VAJRASATTVA SAA1Am: My Utjrasattva samaya

MANUPALAm: Care_for! VAJRASATTVATVENOPA : Ut;'rasattva� be present near mel

SUTOSHYO MEBHAWJ.: Be satified with mel Tl$HTA DRIJ)HOMEBHAWJ.:Bestablein me!

SUPOSHYO MEBHAVA: Expand within mel SARVA SIDDHI MEPRA YACCHA: Grant

ANURAKT'O MEBHAVA: Show meyour love/

SARU4KARMA SUCAME· For all actions too me all the siddhis!

C/TJ/1¥SHREYA KURU: Make me theglory ofmy mindl HD!y!: the seed syllable qfthe Uy'ra qfthe Mind.

HA HA. HA HA HO: the mastery qfthe.four wis­ doms.

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BHA GA U4N: the one who has difeated (the.four demons) andpossesses (all qualities). SARU4 7J4THAGAJJ4: Let all the Tathagatas VAJRA MAM"EMUNCA: Liberate me through the vctfra!

MA1-lAS.AA1A K1 SATTU4: Heroic being qfthe V4JRIBHAJ14.: Make me a vctfra holder!

All: the seed syllable ifthe Uy'ra qfthe UJice. great samaya!

This essence qfthe ocean q[Sugata� which can he either be activated by chanting it with a pleasant

melod� orpronounced it with the voice or mental� must be recited untt1 signs man!ftst. By that all impairments and breache�foults and obstacle� negative actions andkarmic traces arepu­ r!fte� and all existing qualities qfknowledge are precisely obtained As.for the sign�

either as an experience or in

dream: one bathes oneself wears white clothe�

its orpus and blood come out.

takes

oldclothes or stnps onese!fnakecl has diarrhe� vom­

125

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One walks in aforest or in a}lowergarden, climbs up a mountain or receives honors. Otherwis� one actuallyflels one's body and voice at ease andpure vision and contemplation anse in one's mind For applying the Three Secrets qf Guru Uy'ra­ sattva as thepath: OM The white Vcyrasattv� Uy'ra qfthe Body; dts­ so!ves into

one's body and thus one's body becomes

the Body qf Uy'rasattv� the unchangeable Uy'ra qf the Body.

AH

The red Uy'rasattv� Uy'ra qfthe voic� dissolves into one's voice and thus one's voice becomes the voice q[Uy'rasattv� the unceasing Uy'ra qfthe voice.

The blue Uy'rasattva, Ug'ra qf the Minti dts­ so!ves into one's mind and thus one's mind becomes

127

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128

the Mind qf Uy'rasattvaJ

the Vcy'ra qfthe Mind be­

yond illusion. In the dimension qfuninterruptedemptiness and clari� the state in which the three secrets and the three gates are non dua� rest in the equanimity qf contemplation as long aspossible beyond any con­ cepts and without mod!fYing or adulterating it in any way. The outer universe is the pure dimension) the the sound qfOMAll � all thoughts are the inner beings are Pawos and Pamo� all sounds are

Mind ofUtjrasattva. In between session� applying thepath (recognizing) that all vision� sounds and thoughts are the Rolpa (energy manifestation) qfthe Three Secrets ofthe Guru Glorious Uy'rasattv� one muststabt1ize undistractedpresence and awareness. For the separation qfthe secret Rushen) the body must take theposture qfthe}laming vcy'ra. With the through the sound qf� thenfloat in space and voice one must apply the expansion and absorption

relax in the authentic condition through the sound

PHAT.

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1 30

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As

a training_for the mincl one applies the ex­

pansion qnd absorption through theA qfjive color� sound P1-IA Tand thus separates the mind and the

then relaxes in the authentic condition through the

Rigpa.

PHA J; qfthe sound qfthe !aughtet; ofthe strugg!�

Through the Semdzins qfthe A, qfthe sound qf

ifthe red RA¥; qfthe sound qfllDJy1 and ofthe

Song q[Uy'r� one separates the mindandthe Rigpa in the non duality qfShine and Lhagthong. Moreovet; bygaining various experiences through all kinds qfsamadhis (bsamgtan) qfpleasur�

clar­

ity and non-though� attain stability in knowledge! SAMAYA From The Innermost Essence of the Dakinis of the Luminous Clarity of the Universe thus ends The Purification of the Six Lokas as Preliminaries of the Path ofAti.

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Untt1 this point he taught very clearly this ex­ traordinary upadesha on thepur!fication ifobstacles. Then he started to sing the Song q[Utjra: EMA KIRJ. . . and accordingly we alsojoined in the singing. In that moment I thought: ('Since my uncle Togden Rinpoche taught this extraordinary and crucial upadesha while I was in the temple ofTseringJong; maybe he is an emanation qfJtgmed Lingp� who knows!'' and whtle I was thinking this he instantly traniformed and became my Guru, the Vidyadhara Changchub D01;'e. Irecognized that Ihad been dis­ tracted by a thought and again sustained the state of non duality between my mind and the Primordial Mind qfthe Guru, continuing to sing the Song qf Wijr� and whtle doing tha� something woke me up. As soon as I woke up I clearly remembered my dream. Some time had alreadypassed since dawn. Iunderstood that what had happened in my dream

to be traced to ;ny root Guru, and immediately I

clearlyshowed that the source qf(this teaching) was

133

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From the Innermost Essence qfthe Dakinis THE UPAD ESHA ON

ALL-P ENE TRATING WISDOM

THE HISTORY OF ITS DISCOVERY In the Wood-Female-Snake year [at the begin­ ning q[Ju� 1965j while I was staying in Rom� the capital ojlta� one night I lay down on my bed to sleep an�

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little qfthe .r&ga qf Yangti in utter darkness when all ofa sudden many shimmering thigles shining with various colors appeared infront qfmy eyes. I gazed shatply at the thigles and in that momen� reversed (Tibetan) CA [ &---1 the size qfa thumb,

inside a big thigl� the symbolic letter stirular to a appeared vividly bright in a red light. The vision remainedstablefor about three minute� then slowly vanished in itself unttl it completely disappeared. After a whtle I.fell asleep and had thefollowing dream.

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BHE TA SA NA BHYA KUlA YE Through the prqfound experiential upadesha The wisdom qfone's Rigpa which penetrates a!! without material obstacles Is directly introduced in the state

OJthose who have the mostfortunate karma. . . Comfortablysitting on a boulder that was inftont ofthe text I read it slowlyftom the beginning to the end one time an� being able to understand deeply

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its words and meaning� I had the certainty that it was an extraordinary andprqfound essential teach­ ing. In that moment I suddenly realized that my vision was a dream and I thought: aJ.flhen I wake up.from this dream I want to have memorized all these verses J� and Istarted to read them once again. But then my vision changed and the rock became a very high and mcy'estic crystal stupa., out ofwhich I could clearly hear resounding sweetly and distinctly in my ear� as jf accompanied by the sound of a jlut� the melody ofthe syllables ofthe Song ofUyra: BHE TA SA NA BHYA KULA YE Immediately I relaxed in the equanimity ofcon­ templation in the state ofthe sound ofthe Song it­ self beyond all idea� thoughts and concept� and after remaining like thaifor quite some tim� I woke up. After I woke up I could remember almost all qf

the essentialpoints taught in this prqfound teach­

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in� hut Iwas not able to remember clearly the verses

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On the tenth day qfthe sixth month qfthe fUt­ ter-Bu!l year Uu� 1973j while I was staying in Prat� a village in the province qfAvellino1 South Ita� in the early morning I had this dream. I was in a quietplacepracticing Namkha Arted when I sawfour beaut!fulgirl� dressed in almost an Indian style with clothes and ornaments respec­ tively whit� ye!lo� red andgreen to symbolize the four.famtlie� arrive near me. Once when I was very smallIhad dreamed tha� wht1e I wasgoing to meet the Omniscient Longchen Raly'ampa together with my uncle Khyentse Rinpoche Chiikyi fUtngchug or Pawo Heka Lingpa1 in the corridors between the

or Dakinis that displayed a mudra out ifrespectfor

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my uncle and me. "With the same mudra thesegirls

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were now paying homage to me. I looked at them cartjitl!y and I noticed that on their necks there was a very clear mirror the size qfa bow� at whose cen­ ter there was a symbolic letter simt1ar to a BAM; each qfits own specific color. The whitegir� with a bright smtte on herftc� told me in perfect Tibetan: rrToda� the tenth day qfthe sixth month, is the special anniversary qfthe Mahaguru qfOddiyana. Therifore we have come to invite you to the Ugyen Dultral Ling (The Immaculate Land qf Oddi­ yana). " /told them: r'it's notyet the time_for me to come to the Ugyen Dultral Ling. I am sorry. I have stt11 many works to carry on. Therifore today I will not come to the Place qfthe Dakinis in Oddiyana. '' The yellowgirl said: rvon 't worry. Today at the Ugyen DultralLing there is a big Ganachakra-gathering qfan ocean qf

soon as the Ganachakra-gathering is over we wt1!

Vidyadharas andDakinis. }Ou wt1!come there and

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I asked them.· rrs not thisplace called Oddiyana somewhere in north Pakistan?'' The redgirl replied.· rroh no! That is the historicalplace qfthepast. The Ugyen Dultral Ling is apure celestial dimen-

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Ugyen Dultral Ling?" I asked. Thegreen girl replied.· rvon't worry. J1le shall hring you there!" rroka)/J then, let'sgo!" I said. when the whitegirl slowly sounded a melodious A

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the_feeling that the whole universe waspervaded by the sound of the A. /lfter an instant my vision changed and the dimension where we were staying became a pavilion oflights ofvarious color� whose bottom and boundaries could not be seen. At that moment thefour Dakinis slowly sounded a relaxed andgentle A and in that instan� just !ike dense.fog dissolving in its own p!ac� a!! became vividly clear and transparent. m were in space.far above the earth and had arrived near the gate ofa castle that was made qfvariousprecious materia� anddazzled with light moving like a lasso. This castle had the shape ofan octagona!jewel andhad three biggates at the three directions. flU!

entered through the eastern gate and inside

there was a gathering qfyogins and yoginis with hone ornaments_, others in monks attir� still others with dresses qfvarious nationalitie� and in the in­ termediate spaces among them many others whose physicalshapes were d!ffirent than humans and who

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also had many ornament� all qfthem sitting in a circle. In the centet; upon a round a/tat; there was a heapedpt1e o/various substances.for the Ganacha­ kra, while in the western sic/� upon a high and elegant throne Isaw and easily recognized my kind Guru, the Vtdyadhara Changchub Do1J�.forwhich reason Iftlt an unimaginablejoy. In that moment they were all singing in unison with a humming sound the Song o/ Uyra that I had already heard many times bifore in my dreams. The white Dakini told me: rvo you know thatyogin sitting up there on the throne?" 'ls there anyone who does not recognize one's

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Guru had sent the.four qfthem to invite m� and replied· r':re..s:, I understand It is my kind Guru who sent thefour qfyou to invite me. '' Then the red Dakini told thegreen Daktiu:· rrml� now take him to sit in a row and assist him!'� and thegreen Dakinisaid to me: r�et'sgo to the row on the right!" I went with het; andshe brought me to sit in an empty seat in theftont row that was near to the throne qfmy kind Guru. Then the green Dakini went somewhere else. I sat down and looked carefolly at my kind Guru: when I hadfirst seen him from the eastern gate he had looked exactly as he really wa� but on looking at him cariful!yftom close up,

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1 53

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were the images o_fthe Twelve Primordial Masters q[Dzogchen and around the side� (always) on the upperpart (ifthe wall)) were the lineage masters if the three series ifDzogchen) while on the cet1ing if the assembly hall there were the syllables ifthe Song qf Utjra and ifthe Twenty-Five Expanses vividly bright which I could see very clearly. Ijoined them in singing the Song ifUtjra and indissolubly unified the Primordial State ifMind ifmy kind Guru with my mind. After a wht1e the Song ifUyra ended and all those who were present remained quiet. In that moment the.four Dakinis who had escorted me stood up at the.four directions o_fthe altar that was in the center ifthe hal� and wht1e displaying the lotus mudra with their hands) with a pleasant A HO lk1A .llA SU Kl-lA HO

melody they sang in unison:

Afler they sang it one� carrying various Gana­ chakra substances in their right and lift hands they A HO lk1A .llA SU Kl-lA HO

went infront ifmy kind Guru. Again they sang:

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andthe_four qfthem qffered the Ganachakra sub­ stances to my kind Guru. My kind Guru pro­ nounced: A IA IA HO and accepted the Ganachakra substance� and whtle he was doing tha� they stood up in a line in ftont qfhim, with thepalms oftheir handsjoined at the heart. J/1/hen my kind Guru hadfinished tak­ ing the Ganachakra qfforing� again they started to stng:

A HO 11M HA SU KHA HO

and all who were there assembledsang it in uni­ son, whtle the Dakinis distributed the Ganachakra substances to all theparticipant� one qfter the other. At a certain point thegreen Dakini came to me car­ rying Canachakra substances and Ganachakra chang and whtle she gave them to m� I saw that

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stood in a line in_front o.fthe easterngate; and hold­ ing in their hands the Ganachakra substance� they sang: A LA LA HO When they hadjinishe� my kind Guru par­ took qfa little qfeach qfthe Ganachakra substances and then also the whole congregation started to en­ joy the Ganachakra substances. My kind Guruput his hands in the resting mudra and with a sweet sounding ton� he said:

come to thisgathering todaJ�J I willgiveyou thepro-

rroh) noble qffipring!As agift to you.for having

found teaching qfthe All-Penetrating Wisdom, the State ofAti) an oral instruction qfthe Mahaguru qf

it truly into practic� each qfyou/

Oddiyana Padmasabhava. Listen well andthenput OMAll EltJJyr

BHE TA SA NA BHYA KULA YE Through theprqfound experiential upadesha The wisdom qf onel_s Rigpa which penetrates all without material obstacles

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1 60

Is directly introduced in the state

Ofthose who have the mostfortunate karma. just as the sun disk in the expanse qfthe sky Is naturally endowed with rays qfligh0

All heingspossessing a mind Are naturally se!fpeifected with the Dharmata. Rigpa is the primordial hasis and the support qf memo!J1 Samantahhadra the king qfconsciousnes� The immutahle Dharmakaya qfthe real nature Which is without hirth, heyondconceptualconstructs and transcending all extremes. Just like a limptft cloudless s� It is heyond symhols and explanation, and tran­ scends all limitations andpartiality. just as the light is the inherent manffostation qfthe

The wisdom qfse!fpeifection is complete with (all) qualities. In this regar� direct the Rigpa on the eye�

Relaxyour Rigpa and leave it in its own condition.

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Don 'tfollow qfter attachments and traces qfthepast. Don 't welcome ideasfor thefuture. In thepresent moment in thatgap Bifore any temporary thought arises, Recognize the natural Dang if the condition if Dharmata. Untainted hy the impurities ifemotions,

This is the unmistakable essence ifthe state Thepure Rigpa arises naked:

Ofthe Primordial Lord. Thus he transmitted many verses and at the end he sounded three slow and long A: A A A Then he shouted afierce and sharp Phat sound: PHAT and.for awhile remained in the equanimity if contemplation. At that moment thefour Dakinis, wht1e standing near the eastern gate; sang in a very slow and extended tune: BHE TA SA NA BHYA KULA YE

1 63

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remembered very clearly all that had happened in my dream, I immediatelygot out ofbed and went to write it down. Howevet; though all the meanings of the teaching were imprinted in my min� the only verses Icould rememberperfectly are the ones quoted abov� while ofthe other verses I was not completely sure. Therifore I was not able to write them down, and.for some time I had to remain with afteling of sadnes� without knowing what to do. Alas!

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In the Wood-Mouse year [on the twenty-third ifNovembet; 1984j wht1eiwas inMerigarigave a briifintroduction to the.fundamentalprinciple qf the ancient Dzogchen text The Small Hidden Col­ lection (sEas pa)i rgum chun� a Tunhuang manu­ script by Buddhagupta) to a_few qfmy students.

That night; in the early mornin� Ihad the_following dream. Iwas in the middle qfa big transparent hall made ifcrysta� which was situated on the top qfa ht1! that was completely covered by a very thick_forest. Upon a seat qffive-coloredg!as� wearing ajacket ifblue satin and a meditation belt ofthree color� with long braided hairfalling down) I wasfacing

me. At thatpoint; some thousands qfmales and_le­

southward andgazing directly at the sky injiont qf ma!� both l#sterners and Oriental� gathered all

ease., in many d!lferent color� most qfthem looking

around meftom every direction. They sat down at

directly at me., like they were waiting_for my speech

with an attitude qfrespect.

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Near me there was the Dharmapractitioner and yogini Laura Albini and I asked her: (('Why has this big crowd assembledaround me?" ((This crowd is waiting.for your teachin� " she replied. At once I climbed on a boulder qfwhite crystal roc� like a small tent in siz� that was a little way ojJin.front qf me and with a very loud and clear voice Isaid: (Portunate noble sons and daughter� listen! I will teach you the special instructions qfthe All­ penetrating State ofAti, the essence qftheprqfound

teachings qfthe Mahaguru ofOddiyana. Listen well and retain it in your minds! Integrate in your state all qfits.fundamental meanings!" As soon as Imade this announcemen" allofthem

remainedst1ent. Isounded a longA and wht1e sus­ taining the state ofRigpa in the Guruyoga ofthe white A, Isaid·

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To the noble sons and daughters

YE

'Who have the mostfortunate karma I will directly introduce the state qfknowledge Ofthisprqfound and essential upadesha. just as the sun disk Is naturally endowed with rays qfligh0

All beingspossessing a mind Are naturallypetftcted with the Dharmata. . . until: .. .In the state ofDharmata which is beyond union or separation Devote yourselfto the crucial method ofthe three­ fold space.

A A A

sAAMm em em CYA This I taught in a cleat; pure and elegant man­ ner

and right qfter that Iconcluded with the Song qf

how to sing the Song qf/Jijra and so I had the im­

Wijra. All qfthe big crowdgathered there knew well

pression that the sound qfthe Song qfUg'r� like the

1 75

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roar qf thundet; was spreading andfilling all the regions qfthe world -when we were about at the end qfthe Song qf Uy'r� something woke me up, and the day was dawning. As soon as I woke up I clearly remembered my dream andI also clearly re­ membered that I had already received this special andprofound upadesha once biforefrom my kind Guru the Vidyadhara Changchub Do!J'e. Imme­ diately Isearched.forpaper andpen and wrote down my not� so that I was able to clearly recollect all the verses that Ihadjust memorized and to write them down without omissions or additions. Ur!fortunate� maybe as a punishment because I had taught this profound and special upadesha a

few times in Merigar when the time was not yet rip� the.followingyear when I thought to teach this profound and essential upadesha in Merigar.for the retreat qfthe end qfthe year and searched.for t� I

time Ihadto remain with a_feeling qfsadness. Alas!

absolutely could notfind it anywhere_, and.for some

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In the Fire-Female-Bull year {on the second of Septembet; 1997_l on the occasion of the Lhasa Opera Festival (Zhotiin) in the morning we went to the Norbu Lingka to have apicnic among crowds ofpeopl� wht1e in the ifternoon I stayed with my relatives in a garden near the place where i was residing. That nigh0 in the early mornin� I had thefollowing dream. I was at thefoot ofa crystal rock in aplace where

among the crystal rocks there were many treesfoil of flowers qf various color� a place in which I had already been aflw times bifore together with the Mentsiin Padma Paldzinma. On thefront side of the high crystal rock there was quite a big door and on its upperpa/'0 in the center qfafive-colored thigle the size qfa round shiel� there was the root sym­ bolic letter ofthe Innermost Essence qfthe Dakinis qfthe Luminous Clarity qfthe Univers� glittering in agolden light and naturallyformed as !fcarved in reliif. I thought: rrThis is.for certain a very im­ portantplac� therifore I must absolutelyget inside.

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But there is no on� like a doorke�er_for exampl� to ask_for tiiformation. What shallI dol" Thus_for a while I waite� but nobody turned up. Then I de­ cided togo insid� and went. Inside there was a long corridor made o/transparent crystal rock. I slowly walkedalong the big corridor and went.fartherahea�

big door upon which there was the same symbolic

when at a certain point on my right side there was a

letter and thigle that I had seen bifore on the top o/ the outer door. Immediately Islowly opened the big door and entere� and I heard a very gentle and melodious natura/A soundresounddistinctly. There was

a huge hall made o/crystal rock vibrating and

blazing with rainbow ligh� and the very big crystal rock which_formed its innermost wal� having the shape o/a halfmoon and dark blue in colot; was

ing with the root symbolic letter o/the Innermost

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Essence of the Dakin is of the Luminous Clarity of the Universe similar to the (Tibetan) CA and with a

crescent moon ornament on top glittering in a

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�,� From the Innermost Essence qfthe Dakinis qfthe Luminous Clarity qfthe Universe

The Upadesha on All-penetrating Wisdonz qfAti OMAH HD¥ BHE TA SA NA BHYA KULA YE Through the profound experiential upadesha The wisdom qf one's R(gpa which penetrates a!!

Is directly introduced in the state without material obstacles

Just as the sun disk in the expanse qfthe sky

Ofthose who have the mostfortunate karma.

All beingspossessing a mind

Is naturally endowed with rays qflighl;

Are naturally se!fpeifected with the Dharma/a. Rigpa is the primordial basis and the support o/ memo/YJ Samantabhadra the king qfconsciousnes�

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The immutable Dharmakaya qfthe real nature Which is without birth, beyondconceptual constructs and transcending all extremes. just like a limpt� cloudless skl" It is beyond symbols and explanation, and tran­ scends all /imitations andpartiality. Just as the light is the inherent man!festation qfthe The wisdom qfse!f-petftction is complete with (all) qualities. In this regar� direct the Rigpa on the eye� Point your eyes towards space, Relaxyour Rigpa and leave it in its own condition. Don 'ifollow qfter attachments andtraces qfthepast. Don't welcome ideas.for the.future. In thepresent momen" in thatgap Bifore any temporary thought arise� Recognize the natural Dang qf the condition qf Dharmata. Untainted by the impurities qfemotion� Thepure Rigpa arises naked: This is the unmistakable essence qfthe state

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Ofthe Primordial Lord. In thatgap when theprevious cloud haspassed And the next one has not yet arisen, The light qfthe sun untainted by the clouds Shines clear and naked.for an instant. In the same wa� in thegap between a thought that haspassed and a thought yet to come A state without thoughts but which penetrates all without material obstacles Is vividlypresen0

Untainted by the impurities qfthoughts. This itse!fis the Dang qfthe Rigpa qfDharma/a. The Dharmakaya qfthe empty and dear Rigp� The state qfthis wisdom which penetrates all without material obstacle� Exists as one's naturalpossession_from the begin­ nin� But !fone is not taught about i0 it is not recognized. Without being mod!fled by the thoughts o/our con­ ceptual min� By observing directly one's state � meet wisdom qfthe natural Dang:

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oo �oo .;T?oo �oo In the Earth-Ttger year [on the nineteenth qf Decembet; 1998] I was in Brazt1 in a small vt11age

ings on how topractice thepath qfDzogpa Chenpo called Sitio near the city q[Sao Paulo, giving teach­

to some local students assembled in aplace that had night in the early mornin� I had thefollowing been a Drugpa Kagyiidpa Dharma center. That dream.

my students assembled in that place. When we I was singing the Song qfWijra in unison with

reachedMA..KAR 'E4 KEIAN� inftont qfmy light Igazed directly at the thigle wht1e remaining

eyes there appeared brightly a tiny thigle qfsky-blue

in a state qfnon duality between my vision and my .

mincl and the thiglegrew bigfer and bigfer untt1 it became the size qfa roundshie!� and inside it there

ith a crescent moon ornament on top, as ffwritten

was the symbolic lettersimt1ar to the (Tibetan) C4 w

with moltengoi�JO!!owedby the text qfthe upadesha

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BHE TA SA NA BHYA KU IA YE Through the profound experiential upadesha The wisdom of one's Rigpa which penetrates all without material obstacles Is directly introduced in the state

Ofthose who have the most_fortunate karma. just as the sun disk in the expanse ofthe sky Is naturally endowed with

rays ofligh�

AI! beingspossessing a mind Are naturally se!fpetftcted with the Dharmata. Rigpa is the primordial basis and the support of memo/YJ Samantabhadra the king ofconsciousnes� The immutable Dharmakaya ofthe real nature Jiflhich is without birth) beyondconceptualconstructs and transcending all extremes. just like a limpi� cloudless sk)/J

1 93

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It is heyond symhols and explanation, and tran­ Just as the light is the inherent man!ftstation qfthe scends all /imitations andpartiality.

The wisdom qfse!fpeifection is complete with (all) qualities. In this regarcl direct the Rigpa on the eye� Point your eyes towards spac� Relaxyour Rigpa and leave it in its own condition. Don 'ifo/low qfier attachments andtraces qfthepast. Don 't welcome ideasfor thefoture. In thepresent momen� in thatgap Bifore any temporary thought arise� Recognize the natural Dang qf the condition qf Untainted by the impurities qfemotion� Dharmata.

The pure Rigpa arises naked:

This is the unmistakable essence qfthe state Ofthe Primordial Lord. In thatgap when theprevious cloud haspassed And the next one has not yet arisen,

The light qfthe sun untainted by the clouds

1 95

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Shines clear and naked.for an instant. In the same wa� in thegap between a thought thm has passed and a thought yet to come A state without thoughts but which penetrates a11 without material obstacles Is vividly present

Untainted by the impunries ofthoughts. This trse!fis the Dang qfthe Rigpa qfDharmata. The Dharmakaya qfthe empty and clear Rigp� The state qfthis wisdom which penetrates a11 wtrhout material obstacle� Exists as one's naturalpossession.from the begin­ ntn� But !fone is not taught about t� tr is not recognized Without being modified by the thoughts qfour conceptual minti By observing directly one's state

This is directly discovering one's state.

f.# meet wisdom ofthe natural Dang:

Once the state qfthis wisdom which penetrates al!

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wtrhout material obstacles

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Wtthout being hindered by virtuous or evil karm � attain Enlightenment in the Rigpa which pen­

etrates all without material obstacles.

The se!fperftcted wisdom ofthe Dang ofRigpa Is like the shining ofthe rays oflight as the nature

radiance ofthe sun) Or like the appearing qftheJive-colored lights qf a rainbow As the natural radiance qfthe empty sky.

The Dang ofemptiness is Rigpa and the Dang qf Rigpa is the light. The Dang qfthe light is the kayas and clusters: The Dang qf the real nature which is the empty and clear Rigpa Manifests as the 1nagical net qfluminous clarity. The Dang ofluminous clarity in the small reliquary box qfthe heatt The se!fperftcted and brightprofound clarity With the mandala qfcluster� Is the Buddha ofour real nature...

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When I reached this point the Song of Uyra ende� and also the thigle ofmy vision vanished in space like a rainbow. Ajier that we dedicated merit .for the benrjit qfother� then some students came to me and asked me some questions about the way qf integrating mind and vision. I replied to all qfthem giving clear explanation� and whtle I was doing thatIwoke up. The day was almost dawning. When noontime came I recollected my dream and imme­ diately I wrote down some note� and as I could rememberprecisely all the verses that I had rea� I was

able to write them down properly. But since

this extraordinary teaching was not yet complete, I felt somewhat sor/)'J without knowing what to do) andIstrongly expressed the wish to meet again and again the text qfthis essential teaching. oo

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In the Metal-Male-Dragon year [on the nine­ teenth qfMarch, 2000, at two 'o clock in the qfter­ noon], all qfus who were in Namgyalgarpracticing the Guruyoga together during the worldwide any­ versary qfthe supreme teacher Garab Dorfe. The night, in the early morning, I had thefollowing dream. J¥e qfthe Dzogchen

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man being and at his heaft inside a thigle of.five color� he had the root symbolic letter ofthe Inner­ mostEssence ofthe Dakinis ofthe Luminous Clarity o/the Univers� in glitteringgold. At our right in the sky the brilliantglow ofthe rising sun was ap­ pearing and when its raysflll on the crystal rock bifore our eyes a multicolored rainbow light shone brightly. we chanted in unison the Guruyoga ofthe JIVhiteA with the invocation when at a certainpoint while we were repeating the verse: Empower me so that the universe may manffost at the base And grant me the supreme capacity to attain the great tran.iference! the body ofthe Teacher Garab Do!J'e in Heruka� attire dissolved into the root symbolic letter qf the Innermost Essence ofthe Dakinis ofthe Luminous Clarity ofthe Univers� qfglitteringgo!� that was inside a thigle ofjive colors at his heatt and became invisible. Igazed directly at theJive colored thigle ve

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with the symholic letter and at a certain moment while I was doing tha� thejive colored thig!e be­ came bigger and cifier the symbolic letter there spread the verses of the upadesha of the All-Penetrating Wisdom ofAti, in excellent Tibetan uchen charac­

ters as ffwritten with molten go!� and like always with two dot� one on top ofthe othet; separating each syllabi� and the terma sign at the end ofthe line. As soon as I hadfinished reading the complete text ofthis special upadesha one tim� all the syl­ lables dissolved in the root symbolic letter and be­ came invisible. Thenftom the root symbolic letter many rays ofjive colored light spread and one ray pierced myforehead which made the gakyt1 at my forehead spin continuously. In that moment I woke up an� since qfierwaking up Ihadthe strong mental feeling that the gakyt1 was stt11 turning; I clearly remembered what I had dreamed But it was not yet dawn and when I looked at my watch I saw it was

a little later than halfpast three. I lay down

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an� when I.fell asleep qfter a wht1� Ihad the_fol­ lowing dream. I was inside a hig cave which was at the middle ofthe.face qfa rock on the shore qfapleasant is/an� a/on� practicing the Semdzin qfthe Symhol qfthe 1/Vhite A. /looked inftont qfme toward the oppo­ site side qfthe cave and it was like I was again in the cave qfthe Tsara Hermitage where I hadstayed for afew months together with my uncle Togden Ugyen Tendzin when I was very small. / looked and on the other side qfthis hig cave there was my uncle Togden Ugyen Tendzin) sitting naked in the cross-leggedposture. In that moment Ithought: (Uy uncle Togden Ugyen Tendzin in the past kindly transmitted to me the root text q/Yantra Yoga and theprqfoundupadesha qfthe Yoga ofPranafor Clar­ ity and Emtpiness. This time I want to ask him to

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five colored thigle. So I went inftont o_fhim and })

was ahout to askfor i� hut my uncle Togden Ugyen Tendzin was gazing directly in spac� immovable and relaxed with his hands on his knees in the rest­ ing mudr� therifore I didn 't dare to ask anything for awht1e. 1/f/hen I was small and my uncle Tog­ den Ugyen Tendzin sat naked in the cross-legged postur� I used to go slowly hehind him and then slap him on his hodl" or sometimespinch him. Re ­ memhering clearly all thi� Iremained without mov­ ing in.front ofmy uncle. At a certain moment my uncle Togden Ugyen Tendzin looked at me andsaid �"rwhat is it that you need?'' �"Please transmit to me that special teaching that I saw appearing inside thefive colored thigle and NA BHYA KULA JP'� I asked.

starting with the symbolic letter and BHE 'E4 SA My uncle Togden Ugyen Tendzin said·

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remember dearly all its words andmeanings. 17tere­ for� please teach it to me by all means!'' 17ten my uncle Togden Rinpoche looked directly at me with his eyes and said· rrokay! That being so, I wt1! transmit to you the profoundDzogpa Chenpo teaching oftheAll-pen­ etrating Wisdom which is related to BHE TA SA

NA BHYA!)) Then he sounded· A andremainedfor some time with his eyesgazing directly in space. A little whtle later he started· BHE TA SA NA BHYA KU LA YE

OMAH J-Jtl¥ Through theprofound experiential upadesha The wisdom of one's Rigpa which penetrates all without material obstacles Is directly introduced in the state

Ofthose who have the mostfortunate karma.

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just as the sun disk in the expanse qfthe sky Is naturally endowed with rays ofligh� All beingspossessing a mind Are naturally se!fpeifected with the Dharmata. Rigpa is theprimordial basis and the support qfme mo/YJ Samantabhadra the king qfconsciousness The immutable Dharmakaya qfthe real nature Ulhich is without birth, beyondconceptualconstruct and transcending all extremes. . . Thus he taught many verses qf this profound teaching that directly introduces in oneselfthe real nature. I indivisibly un!fied my mind with his Pri­ mordial State q(Mind and listenedcariful� so that ofall thefundamental meanings that he was teach­ ingI was immediately having amazing experience. le After some time the pro.found teaching ended and cfter saying: A A A he remained quiet_for a moment in the equa­ ntinity qfcontemplation. Again qfter a short wht1e he said: SAM4.YA GYA GYA GYA

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andfir another short while he remained quiet in the equanimity o/ contemplation. Suddenly he shouted three times a veryfierce Phat: PHATPHATPHAT •

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every time much stronger and shatper than the las� andI woke up. Maybe the sounds q[Phat were relatedto the weather as it was verystormy andthun­ dering in that moment. In any cas� as soon as I woke up I clearly remembered my dream, and I immediately got out qfbed and wrote down some notes. But utifortunate� although I had assimi­ latedall the meanings qftheprofoundteaching trans­ mitted by Togden Rinpoch� I was not able to re­ member all the verses.

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In the Metal-Female-Snakeyear[on the twenty­ ninth ofDecembet; 2001_l wht1e I was in Tashigar South, Igave the people who were attending the retreat a direct introduction on the basis ofthe Gu­ ruyoga blessingpower. That night Ihad the_fo!!ow­ ing dream. I was alone on a hi!� sitting under the coolshade qfa big and mqjestic tre� in a verypleasant place where all the ht11s and rocks were made ofcrystal of various colors and where all the tree� big andsmal� were completely.full of}lowers qfvarious colors. In my hands I had a scrol� which had been given to me afew days bifore by Do!J'e Yudrbnm� where on sky-bluepaper; in excellent Tibetan uchen charac­ ter wn!ten wt'th moltengoldthere wasfirst qfall the symbolic letter simt1ar to the (Tibetan) CA with a crescent moon ornament on top and the terma sign �

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etrating State ofAti wt!h two dot� one on top ofthe

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r'Although I have already had many occasions to read this special teachin� until now I did not get the chance to obtain the complete teaching_for the benrjit ofboth myselfand the others. This time that theJetsunma has helped me is vel)' good_fortune, therifore I difinitely want to master the complete text ofthe upadesha!'' So I read the text intently but when I was about to end reading it_for thefirst time, suddenly the weather became stormy and this woke me up. I looked at my watch and it was al­ most twentypast three. I remembered this amazing dream vel)' well an� hoping to continue the dream, immediately Ikept myselfwarm andlay down comfortably. After awhtte again I_fe!! asleep and I had thefo!!owing dream. I was in the same place as bifore, continuously reading the text ofthe All-Penetrating Wisdom. I read it repeatedly afew times an� while I was (ex­ periencing) its.fundamental meaning in the equa-

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nimity ifcontemplation) I woke up. I looked at my watch and it was almost a quarterpast_four. As soon as I woke up I remembered clearly the two extraor­ dinary dreams that I had had one qfter the other and so I immediately got out qf heel searchedfor paper andpen and wrote down my notes. Thu� thanks to the compassionate energy qftheJetsunma I was able to write down the complete text without omitting a single sy!!abl� in this way:

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From the Innermost Ersence ofthe Dakinis ofthe Luminous Clarity ofthe Universe THE UPADESHA ON ALL-PENE TRATIN G WISDOM

OMAH H[}Jyf BHE 'E!1 SA NA BHYA KULA YE Through theprqfound experiential upadesha the wisdom ofone:S Rigpa whichpenetrates all without material obstacles is directly introduced in the state ofthose who have the most_fortunate karma. Just as the sun disk in the expanse ofthe sky is naturally endowed with rays oflight all beingspos­ sessing a mind are naturally self-perfected with the Dharmata. Rigpa is the Primordial Base and the support of memo/YJ Samantabhadra the king qfconsciousnes� the immutable Dharmakaya ofthe realnature which is without birth, beyond conceptual constructs and transcending all extremes.

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Just like a limpi� cloudless sk� it is beyondsym­ bols and explanation� and transcends all limita­ tions andpartiality. Just as the light is the inherent manjfestation qfthe sun, the wisdom qfse!fperfec­ tion is complete with (all) qualities. In this regar� direct the Rigpa on the ey� point your eyes towards spac� relaxyourRigpa and leave it in its own condition. Don 't_follow qfier attach­ ments andkarmic traces qfthepast. Don 't welcome ideas.for the.future. In thepresent momen� in that gap bifore any temporary thought aris� recognize the natural Dang qf the condition qfDharmata. Untainted by the impurities qfemotio� the pure Rigpa arises naked: this is the unmistakable essence qfthe state qfthe Primordial Lord.

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In thatgap when the previous cloud has passed and the next one has not yet arisen, the light ofthe sun untainted by the clouds shines clear and naked .for an instant. In the same waJ" in thegap between a thought that haspassed and a thoughtyet to come a state without thoughts but which penetrates all without material obstacles is vividly presen" un­ tainted by the impurities qfthoughts. This itselfis the Dang qfthe Rigpa ofDharmata. The Dharmakaya qfthe empty and clear Rigpa, the state qfthis wisdom which penetrates all with­ out material obstacles_, exists as one's naturalpos­ about t� it is not recognized

sessionfrom the beginnin� but !fone is not taught Without being mod!fied by the thoughts qfour conceptual min� by observing directly one's state we meet the wisdom ofthe natural Dang: this is directly discovering one's state.

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Once the state qfthis wisdom which penetrates all without material obstacles has been realize� without being hindered by virtuous or evil karma� we attain Enlightenment in the Rigpa which pen­ etrates all without material obstacles. The se!fpeifected wisdom qfthe Dang qfRigpa is like the shining qfrays qflight as the natural ra­ diance qfthe sun1 or like the appearing qfthefive­ colored lights qfa rainbow as the natural radiance qf the empty sky. The Dang qfemptiness is Rigpa and the Dang ifRigpa is light. The Dang qflight is the kayas and clusters: the Dang qfthe real nature which is the empty and clear Rigpa manifests as the magical net ifluminous clarity.

The Dang qfluminous clarity in the sma!! reli­ quary-box qfthe heaf0 the se!fpeifected and bright prqfound clarity with the mandala qfcluster� is the Buddha qfour real nature.

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The emptiness qfRigpa is the wisdom qfDhar­ madhatu, and the light qfits natural Dang manifests blue. Clarity without interruption is the Mir­ ror-like (wisdom), and the light qfits naturalDang manifests white. Clarity inseparableftom empti­ naturalDang manifestsyellow. Prqjfia without in­

ness is the (wisdom oj} Equali� and the light qfits terruption is the (wisdom) qfDiscrimination, and the light qf its natural Dang manifests red. The unimpeded spontaneous peifection is the Action­ Accomplishing (wisdom), and the light qfits natu­ ral Dang man!festsgreen. Just like a lamp inside a vas� (thejive wisdoms) are totally complete and se!fpeifected as the pro­ found clarity. As

to any yogin or yogini having difinitive

rial body made qfflesh and bloo� their state is the knowledge ofthis stat� althoughpossessing a mate­

real Samantabhadra.

233

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In the space-like dimension ofthis state; the Dang qfthe natural Tsal qfRigpa manffosts unceasingly just like the light qfa pure crystal shines outside unceasingly. Just like a rainhotv appears as the natural radi­ ance qfthe emptiness qfthe skJ'J the Tsal qfthe emp­ tiness qfRigp� the real natur� manffests vividly as five-colored clear light. The Dang qfRigpa passing through thepath qf Kati man!fosts out qfthe path qfthe Far-Reaching Lasso: this can he known hy the appearance qfthe thigle oflight as the Dang ofRigpa when onepresses the ocean with thefingers. The Dang qfRigpa which totallypenetrates all without material ohstacles is the Dharmakaya as the very condition qfthe stat� the Samhhogakaya as

the luminous clarity which penetrates all without

material ohstacles and the Mrmanakaya as the un­ ceasing Tsal o/Rigpa.

235

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!fonegazes with half-closedeyes at the sunbeams when the sun rises orset� vision willappear as ray� thigles andsmallcircles inside a tent qfrainhow light. Just as through various methods the vision qfthe light qfwisdom manffost� in the Bardo qfDhar­ mata the Dang qfse!fpeifection manffost clearly as kayas and thigles. Therifor� now that it is the time qfthepath, hy gazing at thepure space or applying theArted qfthe Ocean, whichevet; we must gain_familiarity with the vision qfse!f-peifection. In this regar� in the state qfDharma/a which is

is the primordial Buddh� the condition which is

beyond union or separation, the real nature which

one's naturalpossessionjiom the heginnin& devote yourselfto the crucial method qfthe threifo!d space. A A A SAlkfAYA GYA GYA GYA

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From The Innermost Essence of the Dakinis of the Luminous Clarity of the Universe thus ends The Upadesha On All-penetrating Wisdom.

This is the complete text qfthe special upadesha The All-Penetrating Wisdom ofAti an� since in

the very same moment that /finished writing it the day was dawning; I thought this to be very auspi­ cious. Marvelous/ U/bndeifull

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Chogyal Namkhai Norbu, Margarita Island, Venezuela, April 2002

Courtesy of Costantino Albini

The 1 6th Karmapa, Rangjung Rigpai Dorje, and Chogyal Namkhai Norbu visiting Pope Paul VI, Rome, Italy, January 1 975

Merigar Gonpa

The 2nd Karmapa, Karma Pakshi ( 1 204- 1 283)

Merigar Gonpa

The 3rd Karmapa, Rangjung Dorje ( 1 284- 1 339)

Merigar Gonpa

Changchub Dorje ( 1 826- 1 96 1)

Merigar Gonpa

Jigmed Lingpa ( 1 730-1 798)

Thanka by Glen Eddy

Togden Ugyen Tendzin ( 1 893- 1 959)

Merigar Gonpa

Padmasambhava

ACKNOWLEDGEMENT These texts were translated from Tibetan thanks to the generous donations offered by the following donors for the Project Complete Works of Chogyal Namkhai Norbu (July 2002-June 2003): Adriana Dal Borgo Alfredo and Maddalena Avellone Angelo Fontana Anna Pucci Antje d'Almeida Clara Bordeu Claudio Donadio Cosimo Di Maggio David Meyer Dorothea Franck Dzogchen Community of Brescia (Italy) Dzogchen Community of Como (Italy) Dzogchen Community of Czech Republic Dzogchen Community of France Dzogchen Community of Germany Dzogchen Community of Holland Dzogchen Community of Hungary Dzogchen Community of Spain Dzogchen Community of Styria (Austria) Dzogchen Community of Torino (Italy) Dzogchen Community of Venezia (Italy) Dzogchen Community of Wien (Austria) Eric Voisin Francesco Gracis Gabor Hardy Giordano and Jo Asoli Gregory Fabien Forgues Helmut Reile Helmut Smrcek Jana Wurzinger Kathleen Feketer Bauerlein Laura Innocenti

Luciano Minghetti

Massimo Orsi Mimmo Mercogliano Monique and Yann Leguen Natalia Popova Norbert Ohl Oriol Aguilar Paolo Brunatto Paolo Pappone Petra Seibert Pia Barilli Riccardo Moraglia Rolf Portack Svetlana Riecke Thierry and Annick Jeanneret Ugo Cardea Furthermore this book was printed thanks to the generous donations offered for this specific purpose by: Alex Studholme Alfonso Monfort Carisa O'Kelly Catherine Braud Darryl van Blerk Elias Capriles Fabio Andrico Gabriella Tremp Gerry Steinberg Ivan Jiry Rys John Foster John La France Jolanda Ferrandiz Libor Juska Nick Dudka Norberto Marzari

Finito di stampare nel Giugno 2003

da Vieri, editrice "il mio Amico" Roccastrada