Longsal Teachings: Volume 5

Lotsawa Series 217E

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

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

www.dzogchen.it

IPC -

- Approved by the International Publica­

tions Committee of the Dzogchen Community founded by Chogyal Namkhai Norbu

CHOGYAL NAMKHAI N ORBU

LONGSAL TEACHINGS VOLUME FIVE

Translatedfrom Tibetan and edited by Adriano Clemente with the kind help of the Author

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Shang Shung Edizioni

CONTENTS

Translator's note to the Longsal Series

7

of Teachings

9

Preface The Principle of the View Totally Beyond

11 13 71

Conceptual Mind

The History Root Text

The Direct Introduction to the Principle of the Mirror of Vajrasattva

The History Root Text

87 89 1 07

The U padesha on the Tregchod of Primordial

125 127 1 67

Purity

The History Root Text

The Upadesha on the Profound Path of

The History Root Text_

1 83 1 85 1 97

Acknowledgement

207

Illusory Body

5

TRANSLATOR'S NOTE TO THE LONGSAL SERIES OF TEACIDNGS

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

lection of Chogyal Namkhai Norbu 's rediscovered teachings. This series of publications contains translations of the original texts together with the histories of their discovery. The reader should be aware that in order to thoroughly understand and apply the teachings included in the texts, it is es­ sential to rely upon the oral instructions of the transmission holder.

7

PREFACE

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

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

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

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

9

dream and written down in its final

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

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

10

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herein is contained THE PRINCIPLE OF THE VIEW TOTALLY BEYOND CONCEPTUAL MIND

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

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ahead and when I arrived near her, I saw that the girl was really Padma Paldzinma. I asked her, "Where are you going among such a large crowd of people?" She smiled and said, "I am not going anywhere. I came here to meet you." "This is not a very good place for us to meet. There is a park nearby. Let's go there! " I said. "Wherever we might meet, there can be noth­ ing wrong with it. But if you wish to go to the park, let's go there! " she replied. We went right away to the small park of Colle Oppio, not far from where we were, and sat down comfortably on a bench. She said, "Have you properly deciphered the symbolic letter which I gave you in Sikkim?"

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"Since I came to Italy I have not deciphered any important symbol". "Do you recall that important symbolic letter which I gave you?" she asked. I thought for a while, but I was unable to clearly

remember that she had given me an important sym­ bolic letter. "I am sorry. I don't remember it very clearly." "Don't you remember that in Sikkim I gave you a drombu (oval casket indicating the rediscovery of a Ierma) which had been sent by Dorj e Yu­ dronma, queen of the Pramohas?" At that moment I clearly recollected that she had given me a drombu sent by Dorje Yudronma, "I am sorry. I clearly remember that you gave me a drombu sent by D01je Yudronma. However, I didn't

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

drombu is a very important symbolic letter!" she said. Then she invoked its appearance and I recog­ nized in the mirror the drombu which had been previously given to me. An instant later the drombu transformed into very clear and elegant symbolic letters similar to ���J as if written with azurite. The symbolic letters appeared vividly clear for quite a long time. I asked her, "What is to be deciphered from these letters?"Laughing, she replied, "As you are the holder of the transmission, you will certainly know what to decipher! In any case, if we look in

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what is to be deciphered." Again she invoked it 's appearance on the mirror, so that below the sym­ bolic letters that had appeared a moment before there now appeared the symbolic letter similar to (the Tibetan) CA with a crescent moon ornament on top as if written with molten azurite. It was fol­ lowed by excellent Tibetan Uchen characters with two dots, one on top of the other, separating each syllable, and the terma srgn at the end of each line: c)

��� From The Luminous Clarity of the Universe, Heart Essence of the Dakin is herein is contained The Principle of the View Totally Beyond Conceptual Mind After these words many other lines appeared continuously. At the very same moment the Pra­ moha Padma Paldzinma said, "Ah! This is the au­ thentic principle of knowledge of Samantabhadra

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Garab Dorje, an extraordinary upadesha on the

principle of the view totally beyond conceptual mind, the condition of the Base ofDzogpa Chenpo, which Gomadevi, the queen of yoginis, and Pad­ masambhava, the great teacher of Vidyadharas, transmitted to hosts of Dakinis. You must deci­ pher the symbols and thereby bring enormous ben­ efit to the teaching and beings. It is for this very reason that D orj e Yudronma, queen o f the Pramohas, has sent you this profound upadesha together with (the text of) its main points." "It is extremely important that you assist me in deciphering these symbolic letters. Will you do that?" I asked. "We three Paldzinma sisters will definitely do whatever necessary to protect your spiritual activi­ ties. It is of absolute importance, however, that you never get distracted," she replied. I was about to ask her some questions about getting distracted when my hostess knocked at my door and said loudly, "Breakfast is ready!"

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My sleep was disturbed and I awoke. It was al­

ready some time after dawn. That day, while on the way to my office for work, I clearly remem­ bered this dream. As soon as I arrived at my of­ fice, I wrote down some brief notes; but I was un­ able to remember the many verses of The Prin­

ciple ofthe View Totally Beyond Conceptual Mind. Alas!

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

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

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

27

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I searched for this book for a long time but was unable to find it. At about the same time, across from the place where I was sitting, I saw two girls. One was very beautiful, adorned with ornaments and resembled a young actress in the Chinese Op­ era. The other, (also) very beautiful and attractive, wore a turquoise silk dress, had blondish hair and was about eighteen years old. They were seated comfortably reading a book. At a certain point I stood up and went before them. The blondish­ haired girl looked directly at my face. In Italian I asked her, "Excuse me, do you know where the catalogue of this library is?" "I don 't know precisely," she replied, "but I will ask the custodian of the Great Dharma Treasury of Galawari". She then went quickly across the room to a secluded place. I returned to my seat and sat

29

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down. While I was wondering what the so-called

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

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

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

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

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

followed by

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33

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

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

In

the beginning there was the sym­

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

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

35

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

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

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In the year of the Metal-Female-Bird, on the nineteenth of September 1981, while I was in Rome, the capital of Italy, I had the following dream in the early morning. I was on a very high mountain and was walking toward a big cave situated on the face of a vajra­ shaped rock. When I reached the entrance, I saw in the middle of that large cave a youthful yogin with brownish skin. His hair was tied in a knot decorated with a vajra and his body was adorned with bone ornaments. To an assembly of about twenty students of various nationalities, looking Indian, Chinese, Tibetan and so forth, he said, "This is the state of the Vajra of the Mind of all the Vic­ torious Ones", and then remained for a while. At the end both teacher and student intoned in unison a long slow A and remained in the equality of contemplation for a long time. I immediately sat down at the end of

39

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

Heart Essence of the Dakinis herein is contained

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

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

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

Or a rainbow shining in the sky. Until:

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The Principle of the View Totally Beyond Conceptual Mind.

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

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The Principle of the View Totally Beyond Conceptual Mind Ipay homage to Bhagavan Shri Mahasukha (Glo­ rious Total Bliss) ! The condition at the time in which the primordial basis Has not been divided into the limits of samsara and nirvana . . .

but at a certain point I woke up. It was not yet dawn. Remembering clearly my dream, I immedi­ ately got up and wrote down some notes; but I was only able to recollect clearly the verses quoted above and nothing more. Hoping to continue the dream, I went to bed again; but I could not fall asleep. Alas!

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In the year of the Water-Male-Dog year, on the twenty-fourth of December 1982, during a retreat held in Merigar, the main seat of the Dzogchen Community in Europe, located in central Italy, in which I gave experiential instructions onAti Dzog­ chen to the participants, I had the following dream in the early morning. I was on the hill in Merigar together with the Pramoha Padma Paldzinma. The surroundings were completely full of various colored flowers. I said to her, "One day, for the benefit of the Dzog­ chen Community, I would like to build a large and nice assembly hall in this place. Please help me with securing the favorable conditions for this." "There is no question that not only I, but all of the Pramohas who abide by the word and promise to uphold, preserve and spread the teaching of The

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Luminous Clarity of the Universe, Heart Essence ofthe Dakin is, will certainly secure, according to

your wishes, all the favorable conditions for erect­ ing an assembly hall for the Dzogchen Commu­ nity, and moreover for the dissemination and last­ ing continuity- in all dimensions of beings- of the sacred teaching of The Luminous Clarity of the Universe, Heart Essence of the Dakinis, whose

transmission has completely fallen upon you. In this special place the life-vein of the sacred teach­ ing of The Luminous Clarity ofthe Universe, Heart Essence of the Dakin is must be maintained in this

way". Having said this, she made me look at the sur­ face of her mirror. I looked carefully. First of all there vividly appeared the root symbolic letter of

The Luminous Clarity of the Universe, Heart Es­ sence ofthe Dakinis as if written with molten gold

in relief. It was followed by (these words) in ex­ cellent Tibetan Uchen (characters) with two dots,

51

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

herein is contained The Principle of the View Totally Beyond Conceptual Mind

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

Is like a sesame seed, the ocean, The earth, a treasury or the sky. Its essence is empty, its nature is clear, Its energy-potentiality is without interruption, Its qualities are unchangeable And its activities are unimpeded.

53

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The vision ofthe Base appears as impure andpure, A nd as authentic reality. Regarding the cause of illusion, when the neutral prana stirs From the uninterrupted energy-potentiality Of the inseparable state of the Base, From the aspect of emptiness, the essence, Rigpa manifests and, (Its) nature being clarity, vision arises. From the unchangeable qualities The neutral mind arises andfrom mind, action. (Thus its) neutral (condition ) undergoes change, Just like vapor arisingfrom the ocean Or a rainbow shining in the sky. The concomitantfactor is ignorance, The illusory vision of not knowing one s state, Which is similar to seeing the vapor of the ocean Without seeing the ocean itself. Regarding the time ofillusion, (when) fire and air arise from the Base, Ignorance thickens and doubt is produced

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By the various indistinct visions.

The dualism that springs from this (condition) Is

like conceiving a rainbow as an object

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

a precipice

When (traveling) on a road under attqckfrom one s enemies.

57

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58

At the pure junction where s ams ara and nirvana

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

the five lights

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

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

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

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

61

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

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In the year of the Water-Female-Pig, on the twenty-fifth of December 1983 , while I was giv­ ing experiential instructions on the preliminary and main practices of Dzogpa Chenpo to many local and foreign students who had assembled in a hall near Merigar, the central seat of the Dzogchen Community in Europe, I had the following dream in the early morning. I was walking alone towards the hill where I had planned to build the assembly hall ofMerigar. As I approached it, I saw the Pramoha Padma Paldzinma together with another similar Pramoha examining every part of the ground of the (future) assembly hall. When I arrived near them, I clearly recognized the other Pramoha to be Kanno Gyal. They each offered me a bunch of orange colored flowers and inquired about my health. I asked them, "This is the place where we plan to erect the as­ sembly hall of the Dzogchen Community. Is this

65

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ground good for building the assembly hall?"

"This place is extremely good for building the hall", they replied. Karma Gyal said in Italian, "The Pramoha Padma Paldzinma requested me to come here to secure the favorable conditions for building the new assembly hall. Therefore I came to this place and thoroughly examined it. In the future, what­ ever assistance you need, directly request it from me and we will certainly secure all the favorable conditions." "I am happy that you came to this place for a short time. When we need help, I will definitely ask for it. Thank you! " I told Kanno Gyal. In that very

moment, while saying tashi deleg

to us, Karma Gyal disappeared. Then I made a re­

quest to the Pramoha Padma Paldzinma: "Pardon

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68

me, when we previously viewed in your mirror the text of the The Principle of the View Totally Be­

yond Conceptual Mind from The Luminous Clar­ ity ofthe Universe, Heart Essence ofthe Dakinis, it did not reach its conclusion. I need to read the remaining (verses) and check whether the text of the upadesha which I wrote down contains any omissions or additions. Forgive me! " "If that is so, let's do it now in this place !" she said. Immediately we sat down comfortably in that place. She took the mirror from her neck, and as soon as she made the invocation for (the text) to appear, just as before, the root symbolic letter of The Luminous Clarity of the Universe, Heart Es­ sence ofthe Dakin is first appeared with vivid clar­

ity, as if written with molten gold in relief. It was followed by (the text) in excellent Tibetan Uchen (characters) with two dots, one on top of the other, separating each syllable, and the terma sign at the end of each line.

69

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herein is contained THE PRINCIPLE OF THE VIEW TOTALLY BEYOND CONCEPTUAL MIND

I pay homage to Bhagavan Shri Mahasukha {Total Bliss) ! The condition at the time in which the primor­ dial basis has not been divided into the limits of samsara and nirvana, the all-pervading universal base of equality, source of all and beyond limita­ tions, is like a sesame seed, the ocean, the earth, a treasury or the sky. Its essence is empty, its nature is clear, its en­ ergy-potentiality is without interruption, its quali­ ties are unchangeable and its activities are unim­ peded. The vision of the Base appears as impure and pure, and as authentic reality. Regarding the cause of illusion, when the neu­ tral prana stirs from the uninterrupted energy-po­ tentiality of the inseparable state of the Base, from

71

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the aspect of emptiness, the essence, Rigpa mani­ fests and, (its) nature being clarity, vision arises. From the unchangeable qualities the neutral mind arises and from mind, action. (Thus its) neutral (condition) undergoes change, just like vapor aris­ ing from the ocean or a rainbow shining in the sky. The concomitant factor is ignorance, the illu­ sory vision of not knowing one's state, which is similar to seeing the vapor of the ocean without seeing the ocean itself. Regarding the time of illusion, (when) fire and air arise from the Base, ignorance thickens and doubt is produced by the various indistinct visions. The dualism that springs from this (condition) is like conceiving a rainbow as an obj ect when it is only space appearing as a rainbow-hue. Regarding the way of being deluded, from the five bases of illusion colors develop and the five­ fold phenomena of aggregates, poisons, directions, forms, energy-provocations and so forth (appear),

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just like camphor which, although being one single (substance) as a base, appears as two: medicine for hot (diseases) and poison for cold (diseases). Regarding the fruit of illusion, one continuously revolves like a wheel among the six classes of be­ ings of the three worlds. Experiencing the nega­ tive consequences of each of them is just like fall­ ing from a precipice when (traveling) on a road under attack from one's enemies. At the pure junction where samsara and nirvana divide, from the five different aspects of the Base, the five neutral (conditions) manifest and the five bases manifest as the five lights. These manifesta­ tions are based on five (ways) of seeing and are (actually) seen just like intelligent persons are aware of their figure in a mirror. Regarding Enlightenment, when

the Base ap­

pears as the five lights and one concretely realizes the self-liberation of one's vision, both samsara and nirvana cease to be; and without entering du­ alism, one directly self-liberates in the condition of the Base.

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

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

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

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

of self-liberation. Thus is concluded

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

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After reading the text of this upadesha three times, I told the Pramoha Padma P aldzinma, ''When I wake up, will I be able to precisely re­ member all the words and meanings of this spe­ cial upadesha that has clearly appeared in your mirror? Forgive me ! " The Pramoha Padma Paldzinma replied, "Son of noble family, this special profound teaching is a particular upadesha whose transmission has fallen upon you. Since this time it has purposely appeared here for the restoration of the Teaching, what are these hopes about remembering it and worries about not remembering it? Remain in the principle of what was expressed in the upadesha given by the yogini of Oddiyana Buddhamati: NANG SID YE SHE NGANG DU SAL. (All that appears and exists manifests in the condition of wisdom) Thus she exhorted me. Immediately I stopped reading and settled into contemplation in the con­ dition of equality without any duality between vi­ sion and Rigpa, while the Pramoha Padma Pald­ zinma started to sing the Song of Vajra. We sang

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the Song ofVajra and its natural sound resounded from this place like a loud drone, as if thousands of people were all singing the Song of Vajra in unison. When the Song ofVajra reached the line: MA SMIN SA GHU LI ' I TA YA PA something woke me up. As soon as I woke up, I clearly remembered my dream. I immediately got up and wrote down clear notes. S ince I vividly re­ membered all the text of the upadesha almost as if

I had just memorized it, I was able to write it down perfectly. From then onwards I kept this special upadesha in the center of my heart, applying it as the essence of practice as much as possible. Won­ derful! Marvelous ! oo

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THE DIRECT INTRODUCTION TO

THE PRINCIPLE OF THE MIRROR OF VAJRASATTVA

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THE HISTORY In the year of the Fire-Female-Bull, on the twenty-second of April

1 997, in Namgyalgar, the

center of the Dzogchen Community in Oceania, after I gave the empowerment of Guru Vajrasattva to those who had passed the Base Exam of Santi Maha Sangha and were now attending the First Level Training, I had the following dream in the early morning. I was near a big lake completely surrounded by a snowy mountain range at the upper part of the valley and by thick forests at the lower part. The landscape was very similar to the area surround­ ing the Latso Lake ofYidlhung in Kham. Before a natural hexagonal crystal rock, which was very

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

A little further in front of us

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

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

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92

of you a direct introduction to the state of The Lu­

minous Clarity of the Universe, Heart Essence of

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

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

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

EMA KlRI KIR1 . . .

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

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

95

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

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98

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

. . .

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

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

.

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

I im­

mediately got up and started writing it down; but

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

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1 02

In the year of the

Earth-Female-Hare, from the

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

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1 04

with some yogin s and yoginis. A young yogin with

long hair tied in a knot and dressed with the tantric striped (red and white) shawl, said to be my kind Guru the

Vidyadhara Changchub Dorje, was sit­

ting in a relaxed way. In front of him a short dis­ tance away was a clear and limpid human-sized hexagonal crystal, by means of which he gave us direct introduction in the following way, "Noble sons endowed with the most fortunate karma. Look well at this mirror of Vajrasattva! " Immediately after, with a slow and melodious tone in the style of a Gur (spiritual song), he started:

1 05

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1 06

[ROOT TEXT] I pay homage to the glorious Samantabhadra

Vajrasattva. I bow down to the primordial Lord Bhagavan

Vajrasattva. Through the symbolic method of the mirror ofVajrasattva, self-perfection is established in one's state. Those who have the most fortunate karma, by means of the symbolic method of the mirror of Vajrasattva will realize directly in their own state the Dang of wisdom abiding in the Base. Since the natural Dang of the crystal is trans­ parent (zang thai), the very essence of the utterly pure Dharmakaya is recognized. Since the Rolpa manifesting inside is infinite, the self-perfected Sambhogakaya is recognized. Since the Tsal vision manifesting outside is unceasing, the very essence of Nirmanakaya, the energy-potentiality, is recognized.

1 07

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1 08

The base of manifestation, the Essence-Kaya, is recognized as the single unceasing (state of) emptiness and clarity. Through the symbol of the utterly pure and clear crystal, the very essence of the wisdom abiding in the Base is recognized. Through the symbol ofthe self-perfected Rolpa of innermost luminosity, the wisdom that retains its characteristics is recognized. Through the symbol of the unceasing Tsal rays that manifest outside, the ever-fresh wisdom is recognized. Through the symbol of the totality of vision dissolving inside, the wisdom of omniscience is recognized. Through the crystal representing all visible phe­ nomena, the way in which variety appears is au­ thentically recognized. Through the visible appearance of the crystal representing the very essence, the single real con­ dition is authentically recognized.

1 09

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Since the crystal and its light are beyond union and separation, the wisdom of Rigpa is authenti­ cally recognized. Through the symbol of the inner light spread­ ing outside when the surface of a pure, clear and limpid crystal is hit by the light of the sun as a temporary factor, the base of the separation of lib­ eration and illusion is recognized. The white light is the instant Rigpa. When the fivefold (manifestation of colors) is known as the Tsal of one's Rigpa, one's Tsal dissolves in the Base: this is the first Buddha without a cause. When the white light (becomes the) all-perceiv­ ing mental consciousness and (as a result) the five lights are not recognized as one's Tsal, the all­ conceptualizing ignorance arises (together with) the innate ignorance of not knowing one 's state. The dominant condition is ignorance and the fivefold (manifestation of colors) is the obj ective (condition). The white light is the immediate con­ dition concomitant with the mind. (When) move­ ment arises together with the light, through the four conditions the obstacles to knowledge arise.

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1 12

From the five lights which are the basis of the illusion of an object, the illusion of the duality of outer objects and inner objects (as the condition of the individual) arises. From the illusion ofRigpa (as the) thinking mind the illusory vision of karma and emotions increases. The six abodes of existence which follow ac­ cording to karmas and emotions, and all the karmic traces ofthe body and mind, (are just like) the vari­ ous colors of the light of the crystal: by maintain­ ing (presence of) the white light in all of them, they are authentically recognized. Due to conceptualizing the white light, the white is perceived as water and anger is produced. When yellow (light) is perceived as earth, pride is pro­ duced. When red is perceived as fire, attachment is produced. When green is perceived as air, j eal­ ousy is produced. When blue is perceived as space, stupidity is produced. When the force of the dualistic concept of an object increases, the world as container and the beings as its contents are perceived and emotions are produced. 1 13

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1 14

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

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1 15

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1 16

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The Dang ofRigpa on the horse of prana dwells

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

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

dom beyond conceptual elaborations is the main practice.

1 17

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1 18

Whatever good or bad thoughts arise, if we abide in (the state of) Chogzhag, relaxed and with­ out modifying anything, the Tsal ofRigpa dissolves in the Base and we remain in the empty condition ofDharmakaya. Just like the symbol of white light dissolving on the surface of a limpid crystal and (various col­ ors) appearing, the movement of variety too is the dimension ofRigpa: this is recognized as the con­ templation of non-movement. In brief, it is very important to directly experi­ ence in oneself the three main points of the arising and liberating of mind essence, of the real mani­ festation of wisdom essence, and of the non-dual essence beyond conceptual mind. Through the symbol of a crystal sphere having contact with the ocean (the eyes), when the outer elements disappear and the inner elements cease, the secret elements which are the Dang ofthe self­ originated five lights vividly manifest as the rays ofthe energy-potentiality.

1 19

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1 20

Through the symbol of the five lights converg­ ing

in

the white (light), the totality of vision is

understood as one's vision (that), left (as it is), self­ liberates. Through the symbol ofthe two lights gathering inside, the self-liberation of one's vision in the primordial (state) is known. Through the symbol of quickly turning the crys­ tal (for moving) its

light, the very essence of sound,

light and rays is recognized. Through the merging of the fivefold (manifes­ tation of colors) in the dimension ofthe white light, the very essence of the wisdom clusters is recog­ nized. In brief, an individual endowed with fortunate karma, through the symbolic method of the mirror of Vajrasattva will realize the wisdom abiding in

the Base and manifest the Enlightenment of self­

perfection. SAMAYA GYA GYA GYA A A A

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1 22

Then he remained relaxed for some time and at

the end intoned the Song of Vajra. Accordingly, I also entered the yoga of the Song of Vajra, indis­ solubly unifying my mind with the primordial state of mind of the Guru. After a while I had the clear impression that we who were on the flat rock had finished singing the Song ofVajra. Then as we were enjoying food and drinks, I woke up. The day had dawned. During breakfast I remembered the dream well and im­ mediately I started to write down some notes. Since I clearly remembered all the verses

as if I had just

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1 23

THE UPADESHA ON THE TREGCHOD OF PRIMORDIAL PURIT Y

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��V'rom The Luminous Clarity of the Universe, Heart Essence of the Dakinis

herein is contained THE UPADESHA ON THE TREGCHOD OF PRIMORDIAL PURIT Y

THE HISTORY In the year of the Water-Male-Mouse, at the beginning of March, 1 972, one day while I was at the Oriental University Institute in Naples, in Southern Italy, I told many stories about the Great

Fifth Dalai Lama. This may be the reason why I had the following dream that night.

I was going together with about ten other people of di fferent nationalities to the Potala in Lhasa to

see the Dalai Lama. I thought we were going to see the Fourteenth Dalai Lama, Tendzin Gyatso, but when we entered inside the Potala palace, many various ranked officials in Mongolian costumes

1 27

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screened us many times, until I arrived

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the entrance of a room. Around the right and left sides ofthe door inside the small room, there were two yogins and two yoginis with bone ornaments,

engaging in sexual union. I was a little surprised and embarrassed, "Par­ don! I think I went the wrong way!" I was about to go out when the yogin at the right side of the door, with a radiant smiling face, told me, "You didn't go the wrong way! Come inside this small room. Here dwells the Great Fifth Dalai Lama Lobzang Gyatso in person." The moment I heard the words, "Here dwells the Great Fifth Dalai Lama Lobzang Gyatso in person", I clearly recognized that I was dreaming and thought, "How fortunate! I really want to go to him and ask for a teaching on Dzogpa Chenpo."

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So, paying respect to the yogins in union with their

consorts who were at the right and left sides of the door, I entered the room. Then I saw sitting on the throne a very elegant Lama in monk's attire, who I thought could be the Great Fifth Dalai Lama. I pros­ trated once to him, but he said, "Offer the saluta­ tion of the real meaning and then come here!" Immediately I went in front o f him and asked to be blessed with his hand. He touched his fore­ head to my forehead and told me, "It is very good that this time we have found the occasion to meet each other. It is very good that you are succeeding in restoring and greatly benefiting the precious and

essential teaching. It is very good that you have not fallen into any sectarian school." Thus he reassured me with these three praises. I

sat down very respectfully in front of him, and

joining the palms of my hands at my heart, I asked, "Refuge and Protector, Precious Wish-Fulfilling

13 1

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Jewel! Please be so kind as to teach me a profound

upadesha of Ati Dzogpa Chenpo ! " At that very moment he placed his hands in the meditation gesture; and gazing with his eyes in space, he sounded a very long O M AI:I HU¥ I

clearly saw that while sitting without any

movement, he was holding in the middle of his hands a transparent sphere of light, about five fin­ gers in size, dazzling with red light as if it was reflecting a blazing fire burning somewhere. Then the Dalai Lama transmitted many verses in a very slow tone: A A A Ipay homage to Samantabhadra and Padmasam­ bhava! Without leaving the view at the level of mere (in­ tellectual) understanding, Having discovered knowledge in your state, Maintain the confidence ofultimate certainty that you have gained through experience

1 33

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1 34

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By letting all tensions dissolve (Tregchod) with­

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The dimension of the real condition ofprimordial purity . . .

While he was teaching, I woke up; but I only remembered my dream about noontime. When it came back to my mind and I examined it carefully, I was

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In the year of the Earth-Male-Horse, on the twenty-ninth of December, 1 978, while I was in Pomaia, in central Italy, giving Dzogpa Chenpo teachings on the nature of mind to about sixty in­ terested people assembled there from many differ­ ent places, I had the following dream at night. On a surface similar to a crystal mirror I saw a symbol shining with blue light and consisting of three letters - one to the right, one at the center and one to the left. It was followed by excellent Ti­ betan U chen characters, as if written with azurite, with two dots, one on top of the other, separating each syllable, and the terma sign at the end of each line: OM AJ:I HlJ¥ A A A E MA KI RI KI Rl

MA SU TA VA LI VA LI SA MI TA SU RU SU RD KU TA LI MA SU MA S U

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bhava! Without leaving the view at the level of mere (in­ tellectual) understanding} Having discovered knowledge in your state} Maintain the confidence of ultimate certainty that you have gained through experience By letting all tensions dissolve (Tregchod) with­ out modifying anything . . .

Although some o f the flrst verses were similar to the many verses of teaching that I had previ­

ously received from the Great Fifth Dalai Lama when I had met him in my dream, this time there were many more verses. I read the text and clearly remembered that I had already received it once. This time too I recognized that I was dreaming and thought to myself, "Upon awaking I want to be able to remember all the verses and meanings of the text that I am reading in this dream! " I repeat­ edly read them, and while doing that, I woke up. As soon as I woke up I clearly remembered my dream and began to write down some notes about

1 39

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it and the verses; but I was unable to write the text

without omissions or additions. Nevertheless, since I

could recall very precisely all the meanings in

my mind, from that time onwards they became the

base for both my personal way of practicing the

essence of the View of Dzogchen Ati and for ex­ plaining the real meaning of the View to my stu­ dents.

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the year of the Earth-Female-Sheep, on the

fifteenth of April, 1 979, while I was in London, the capital of England, during a retreat in which I

gave teachings to many local students, I had the following dream at night. I was in an unknown place together with many ofmy students. We were singing in unison the Song ofVajra and repeating continually the lines: E MA KI RJ KI RI MA SU TA VA LI VA LI SA MI TA SU RU SU RU KU TA LI MA SU :tv1A SU At a certain moment my vision changed and I found myself inside a natural crystal rock. It was very high, huge and transparent. In front of me there

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crystal mirror.

On the surface of that mirror there

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

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

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

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1 46

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

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

1 47

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few previous occasions I already received this

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

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

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1 50

In the year of the Wood-Female-Pig, on the twenty-fifth ofNovember, 1 995, while I was lead­ ing a retreat in a place by the sea called Hua Hin in southern Thailand, I had the following dream at night. I

was together with more than ten people in­

cluding my wife Rosa, my student from Thailand Albert Paravi, my English student Lynne, a resi­ dent of Thailand, Geoffrey from Australia, Dick Drury from England, Tsering Wangyal from Bhutan etc. We were climbing towards the top of a big mountain. The reason we were climbing to the top of the mountain was that in a manuscript written in Tibetan Umed- said to have been found by Lynne in Nepal - it was clearly stated that at the top of the sacred (mountain) place known as Khawa Karpo

in Southwest China, there is a special sacred sup­ port of Samantabhadra Vajrasattva, and that if one goes there and in front of that support maintains

15 1

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the continuity of the yoga in which vision and mind

are inseparable, one will quickly obtain the inte­ gration of vision and mind. Accordingly, with that intention, we had arrived in front of the sacred mountain from Thailand and now we were climb­ ing upwards. After some time we arrived near a large, trans­ parent, crystal rock. Shaped like a bird's egg, it was situated at the base of the sacred mountain peak and surrounded by snowy mountains. As no other sacred support was to be found there, I told them, "Since the so-called Mirror of the Primor­ dial State of Mind ofVajrasattva is a crystal, there is no doubt that this is the special sacred support of Samantabhadra Vajrasattva said to be found here. Let's remain in front of this sacred support and through Guruyoga maintain the continuity of the state in which vision and mind are inseparable!"

Then we practiced the Guruyoga o f the Short Thun. When we sang the Song of Vajra, the root

1 53

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

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

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

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

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

155

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1 56

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

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

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

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

1 57

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158

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

1 59

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1 60

This is the Chogzhag of the Mountain.

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

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1 62

When I arrived at this p oint, very stormy

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

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

1 63

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

had already arrived many times before in my

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

1 65

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

herein is contained THE UPADESHAON THE TREGCHOD

OF PRIMORDIAL PURIT Y

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

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

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

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1 68

Since all existing knowable phenomena are non

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

1 69

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

171

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1 72

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

1 73

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1 74

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

175

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1 76

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

1 77

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1 78

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

PRIMORDIAL PURITY from

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

1 79

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Thus I slowly read the complete text and I re­ membered that I had already received this extraor­ dinary teaching a few times before in my dreams. I thought, "Before waking up I really want to memorize it this time ! " And with a loud voice I started to read it again from the beginning. While I was doing that, I woke up. In that moment I was pronouncing the line

The self-originated Rigpa beyond mind. I suddenly got up and wrote down all the verses. Thus I was able to write everything without any doubt and without omitting or adding a single word. As the day was dawning when I finished writing, I considered it to be a very auspicious co­ incidence. From that time onwards I have person­ ally practiced what is taught in this extraordinary teaching. Marvelous ! Wonderful !

181

THE UPADESHA ON THE PROFOUND PATH OF ILLUSORY BODY

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

THE UPADESHA ON THE PROFOUND PATH OF ILLUSORY BODY GYA

oo�oo ..;f?oo �oo THE HISTORY In the year of the Water-Male-Monkey, on the thirtieth of June

1 992, I was in Moscow, capital of

Russia, giving teachings on Dzogpa Chenpo in the gymnasium (of a school) located at Vuchetich street 25 to many students, both local and foreign. That

night, (while I was sleeping in a) sanatorium, I had the following dream in the early morning. I was in a very pleasant place where I had al­ ready been many times before in my dreams. There were many trees full of orange-colored flowers and scattered crystal rocks of various colors . I was walking ahead and thought, "This is the area where

1 85

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1 86

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

bolic letter of The Luminous Clarity of the Uni­

verse, Heart Essence of the Dakinis, shining in golden light, the size of a round finger span. Be­ low it there was first of all the symbolic letter sitni­

lar to the (Tibetan) CA, also shining in golden light, with a crescent moon ornament on top, followed without interruption by many verses in excellent Tibetan Uchen characters with two dots, one on

top of the other, separating each syllable, and the

terma sign at the end of each line:

1 87

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1 88

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

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

1 89

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All deluded conceptions of attachment and aver­

sion are pure from the beginning, Just like the traceless path of a bird. When the examples and the meanings have been ascertained, The karmic traces of illusory vision self-liberate in the Ying (dimension). When I reached this verse, something woke me up. The day was almost dawning. As I clearly re­ membered my dream, I immediately got up and wrote some notes. Although I remembered every­ thing as if I had just memorized it, the text was not yet complete and so I could only remain unhappy about it.

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In the year of the Fire-Male-Mouse, on the thir­ tieth of December

1 996, while I was in Tashigar,

center of the Dzogchen Community in S outh America, giving experiential instructions on the practice of the path of Dzogpa Chenpo to many local students, I had the following dream in the early morning. I was strolling along the hill on the upper part ofTashigar when at a certain moment I saw a young yogin sitting on a big boulder. I arrived near him and recognized he was Gyurmed Gyaltsen (or Gyurga Rinpoche ), the precious son of the Vidya­ dhara Changchub Dorje. He was sitting relaxed, reading a yellow bound (Tibetan style) book. I went in front of him, and he looked directly at me. He said, "Chogyal Rinpoche ! So long has passed since I met you. How are you?"

1 93

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1 94

"I am well. You have been very kind to come to this place, Rinpoche. I am so happy! " Then he said, "One Pramoha gave me this book, the Upadesha on the Illusory Body, whose trans­ mission has fallen upon you. That's why I came to meet you." "Until now I don't have any Upadesha on the Illusory Body as part of my transmission", I said. "How is it possible?" "Well, this is the book of the Upadesha on the Illusory Body whose transmission has fallen upon you! " he said and showed me the yellow bound book he had in his hands. I looked carefully at the book which contained the following (verses) in Uchen script.

1 95

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1 96

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

THE UPADESHA ON THE PROFOUND PATH OF ILLUSORY BODY GYA I pay homage to Bhagavan Shri Vaj rasattva. All worlds, which are the outer vessel, have no concrete marks to prove their existence, just like a rainbow. All dualistic visions of self and others, which are the inner contents, have no self-entity, just like an illusory city. All speeches of the voice, whether good or bad, resound while being empty and are unreal, just like an echo. All mentally imputed phenomena which appear externally, if left in their own condition, self-lib­ erate just like mist.

1 97

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When familiarity has been mastered, the con­ dition of karmic traces is a non-existent clear ap­ pearance, just like a mirage. All deluded conceptions of attachment and aver­ sion are pure from the beginning, just like the trace­ less path of a bird. When the examples and the meanings have been ascertained, the karmic traces of illusory vision self-liberate in the Ying (dimension). By directing Rigpa on the body, the defiled materiality of one 's body is consumed. When the emanation (body) arises just like a rainbow in the sky, visible yet non-existent, attachment to the body is completely purified and the desire for food and clothing dissolves. All conceptions regarding enemies, friends and (those for whom we have) neutral (feelings) self­ liberate and we remain in the unmodified state. At that time direct your visualization on the Athung at the junction of the three (channels) and generate pleasure and heat. (In) the state of non­ duality ofthe Guru and one's Rigpa, the innermost luminosity shines like a lamp inside a vase.

1 99

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Direct Rigpa upon the brilliant white A and hide dreams in luminous clarity. In this way the defiled (materiality) will be con­ sumed and the pure body of light will be accom­ plished. Temporarily, the body will be light, the voice will be melodious, and the Vajra contemplation of Mind-Essence will be obtained. Gradually, various miraculous powers through which one is not obstructed by the four elements will be accomplished.

SAMAYA Thus is concluded

THE UPADESHA ON THE PROFOUND PATH OF THE ILLUSORY BODY from

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

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"Rinpoche, please give me the Lung (of this text) ! " I asked Gyurga Rinpoche. He laughed and said, "You should give the Lung to me. How could I give it to you? This is a profound teaching whose transmission has fallen upon you ! " I then asked Gyurga Rinpoche, "From my kind Guru the Vidyadhara Changchub Dorj e, from Tog­ den Rinpoche Ugyen Tendzin and so forth I have repeatedly received experiential instructions on many teachings whose transmission has fallen upon me. If that is so, why can't you give me the Lung?" "The reason, I think, is that these masters had received those upadeshas directly from Guru Rin­ poche and other (masters) . Therefore they could give you additional experiential instructions. How­ ever, I have never received any experiential instruc­ tions regarding this profound path," he replied and

203

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then asked, "Well then, can we go to see your as­ sembly hall?" "Of course we can. Let's go right now, please ! "

I said to Gyurga Rinpoche. While I was escorting him towards the assembly hall ofTashigar, I woke up. The day was dawning and since I clearly re­ membered this amazing dream,

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immediately

wrote it down. Thanks to the power of Gyurga Rinpoche 's compassionate energy, I succeeded in writing down all the verses without any omissions or additions. Wonderful !

oo�oo ..;f?oo �oo

205

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 2003-June 2005): Alba Papini Anna Pucci Anonym from Frankfurt, Germany Anonym from Salt Lake City, Utah, USA Barbara Hammann Bernhard Schweizer Boon Chuan F ong Ringo Chiara Carraro Clara Bordeu Claudia Ciardulli David Meyer David Sharp (Bequest) Deppe Jany Dzogchen Community of Brescia (Italy) Dzogchen Community of France Dzogchen Community of Germany Dzogchen Community of Holland Dzogchen Community of Naples (Italy) Dzogchen Community of Siena (Italy) Dzogchen Community of Tashigar Sur (Argentina) Dzogchen Community of Venice (Italy) Dzogchen Community of Vladivostok (Russia) Dzogchen Community of Wien (Austria) Ed Hayes Emanuela Citton Eric Voisin Fabio Orlandini Franca B izzotto Francesco Gracis

207

Gabor Hardy George Blaha Giordano Asoli and Joanna Fagg Giorgio Minuzzo Giovanna Melone Gloria Pera Horst Gelter Ina Schlingemann Janis Page Jiri Rys Johannes B inder Joseph Nixdorf Lee Bray Lynn Sutherland Marina Micelli Marina Sukhanova Massimo Orsi Max Roth and Katharina Gusset Mimmo Mercogliano Monique and Yann Leguen Nick Dudka and Sveta Shenkhorov Paola Zingali Paolo Brunatto Paolo Pappone Petra Seibert Pia Barilli Raimondo Bultrini Riccardo Giambarresi Riccardo Moraglia Rita B izzotto Roberto Zamparo Rosanne Welsh Shang Shung Institut - Austria Stefano Pirovano Thierry and Annick Jeanneret Tom Garnett Ugo Cardea Uwe Gloess Zsolt Somogyvari

208