Lotsawa Series 225E
This publication is intended for those who have already
received the Dzogchen transmission from Chogyal Namkhai Norbu
© 2005 Shang Shung Edizioni 58031 Arcidosso OR-Italy tel: 0564 966039 e-mail:
[email protected] www.dzogchen.it
IPC -
-Approved by the International Publica
tions Committee of the Dzogchen Community founded by Chogyal Namkhai Norbu
CH6GYAL NAMKHAI NoRBu
LONGSAL TEACHINGS VOLUME SIX
Translatedfrom Tibetan and edited by Adriano Clemente with the kind help of the Author
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�·'f't'tt'l� Shang Shung Edizioni
CONTENTS
Translator's note to the Longsal Series of Teachings
7
Preface
9
The Upadesha on the Guruyoga of the White A
12 29
The History Root Text The Actions of the Guru Jiianadakini
.55 151
The History Root Text
The Profound Essential Upadesha of the Long Life Practice "The Thigle of Vajra Life"
203 229
The History Root Text Some Clarification On the Practice of Mandarava
255
Acknowledgement
273
5
TRANSLATOR'S NOTE TO THE LONGSA.L SERIES OF TEACHINGS
The Longsal Cycle or The Luminous Clarity of the Universe, Heart Essence ofthe Dakin is (Klong chen od gsa! mkha lgro 1i snying thig) is the col lection ofChogyal Namkhai Norbu's rediscovered teachings. This series of publications contains translations of the original texts together with the histories of their discovery. The reader should be aware that in order to thoroughly understand and apply the teachings included in the texts, it is es sential to rely upon the oral instructions of the transmission holder. I
I
7
PREFACE
This sixth volume of teachings from the Long sal Cycle contains three upadeshas and the histo ries of their discovery. These teachings were re ceived through dreams over a period of time from 1985 to 1998. The Upadesha on the Guruyoga ofthe White A (A dkar bla ma 'i rna! 'byor gyi man ngag), re ceived in 1987, is a sp ecial teaching on the Guru yoga of Garab Dorje. The dreams relating to this teaching are connected to Nubchen Sangye Yeshe (9th century) and Garab Dorje. The Actions of the Guru Jfianaldni (Bla ma ye shes mkha ' 'gro 'i phrin las rgya), received in dreams from 1992 to 2001, contains three extraor dinary practices resp ectively related to the dimen sions of the Body, Voice and Mind of the Jfiana dakini (Wisdom Dakini) Gomadevi. The dreams through which these teachings were received are mainly related to Gomadevi herself and to the fe male master Ayu Khandro Dorje Paldron (A yu mkha' 'gro rdo rje dpal sgron, 1838-1953). The Profound Essential Upadesha of the Long Life Practice "The Thigle of Vajra Life" (Tshe sgrub rdo rje 'i srog thig gi gnad kyi man ngag zab mo), written down in its fmal form in 1998, be longs to the Mandarava cycle of practices and con-
9
tains profound instructions on the methods of Tsalung. Included in this section is a dream in which Ayu Khandro Dorje Paldron clarifies im p ortant p oints of the main practice ofMandarava. I wish to thank Steve Landsberg for reviewing my English. May 2005 Adriano Clemente
10
THE UPADES HA ON THE
GURUYOGA OF THE WHITE A
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herein is contained THE UPADESHA ON THE GURUY OGA OF THE WHITE A
THE HISTORY In the year of the Fire-Female-Hare, on the Eigh
teenth ofApril1987, while I was in Merigar, main seat of the Dzogchen Community of Europe, lo cated in Central Italy, leading a retreat in which I gave experiential instructions on Dzogpa Chenpo, I had the following dream. I was alone in a very pleasant place thoroughly filled with various flowers in the midst of a thick forest, where the melodious voices of different kinds of birds resounded distinctly. Sitting before a tree abounding with many red flowers, I was abid ing in the state of contemplation. In front of me, in
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the center of that forest, there was a very high majestic rocky mountain whose shape was similar to a Ganacbakra Torma. From the middle of the mountain part five-colored lights glittered brightly with changing colors, just like the light that ap pears when a crystal is hit by sunrays. I thought, "In that spot over there where this light is coming from, there must surely be an extraordinary won derful place. I have to go and see it!" At once I started walking through the forest in that direc tion. After some time, I reached the base of the rocky mountain and started to ascend a rocky path way made of tiny steps, when at a certain point I met some yogins and yoginis singing the Song of Vajra upon a large rocky step. I immediately sat down there and joined them singing. When the Song of Vajra ended I asked those yogins and yoginis, "What is this special moun tain?''
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"This is the place known as Ugyen Dultral Ling (Immaculate Land ofOddiyana)", replied the prin
cipal yogin amongst them. He had youthful fea tures and hair tied in a topknot. I thought, "I have already been once to the so called Ugyen Dultral Ling, where I met my uncle Khyentse Rinpoche. But this place doesn't really look the same. How can it be?" I asked the yogin, "Who are you?" "In ancient times in Tibet I was the yogin known
as Nubchen. These others were also at that time famous yo gins and yoginis in Tibet", he replied.
I thought, "What good fortune! I want to ask him about some points which are not clear in the Samten Migdron (The Light of the Eyes ofSama dhi)". However, revealing his ability to read oth
ers' mind, he said, "There is no need to ask many
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questions. Instead, let us go together to receive the blessing ofGarab Dorje's Guruyoga of the White A!" "Forgive me. If we have the opportunity to re ceive such a blessing, there is nothing better. Where do we have to go?" I asked. "There in the middle of this crystal rock from where five-colored lights are spreading. So let's get moving! " he said. They started climbing up step by step on the rocky pathway, and I followed after them. After some time we arrived at a very smooth rocky wall radiating a dazzling five-colored light. On that rocky wall there was a triangular opening which we passed through and went inside. The rock
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was transparent and large and the inside was spa cious. A little farther on, we arrived near another rock from which we distinctly heard the melodi ous voices of many yo gins and yoginis singing the Song of Vajra. Then we found a triangular inner opening in the rock which we passed through· and went in side. There we saw more than a hundred yogins and yoginis, sitting relaxed and facing towards the innermost part of the cave. There in the middle of a smooth clean wall a five-colored Thigle, a fathom in circumference, flashed with light. At the center (of the Thigle ), upon a blue base, was the sym bolic letter similar to the Tibetan CA, brightly shin ing in golden light. They had reached the line
in
the Song of Vajra: RANABI DHI SA GHU RA LA PA and were continuing. Immediately the yogins and yoginis who were with me sat down and j oined them singing the Song ofVajra. I also did the same. When the Song of Vajra ended, all remained silent and relaxed in contemplation for about five minutes.
21
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After some time the melodious and majestic sound ofA - which I had the impression was com ing from the Thigle with the symbolic letter that was in front of us - resounded everywhere; and all the yogins and yoginis assembled there sang in unison a long and maj estic A. As soon as the sound ofA vanished, the yo gins and yoginis sang in uni son, along with that natural sound whose source was impossible to identify, the following lines with a melody similar to the Phowa Invocation from the Longchen Nyingthig :
NAMO From the mandala ofthe Dharmakaya, the essence, Garab Dorje, master of original purity, Bless me with total self-liberation, Grant me the supreme power to purify illusion! Bless me with total self-liberation, Grant me the supreme power to purify illusion! Grant me the supreme power to purify illusion!
23
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The symbolic letter in the crystal Thigle changed and vividly manifested in the form of the Teacher Samantabhadra, blue and transparent, radiating light and rays. Then they sang:
NAMO From the mandala of the Sambhogakaya, the nature, Garab Dorje, master ofself-perfection, Bless me with the total Tsal energy ofRigpa, Grant me the supreme power so that wisdom may expand! Bless me with the total Tsal energy ofRigpa, Grant me the supreme power so that wisdom may expand! Grant me the supreme power so that wisdom may expand! The same form of the Teacher Samantabhadra manifested in the form of Shri Vajrasattva, white and transparent, radiating light and rays. Then they sang:
25
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NAMO From the mandala of the Nirmanakaya, the en ergy potentiality, Garab Dorje, master of inseparability, Bless me so that all appearance and existence manifests as the Base, Grant me the supreme power ofthe great transfer ence! Bless me so that all appearance and existence manifests as the Base, Grant me the supreme po wer ofthe great transfer ence! Grant me the supreme power ofthe great transfer ence! The same form of Shri Vajrasattva changed and vividly manifested in the form ofthe Teacher Garab Dorje Crystal Child like an eight-years old boy, transparent and radiating light and rays. When the invocation fmished, a very melodi ous and pleasant voice sounded.
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Oh! Fortunate sons and daughters ofnoble lineage, listen well! The essential point of the practice of Ati Is the Guruyoga of the White A. In fact through the Guruyoga of the White A All behaviors can be applied. Also for realizing the non-duality of vision and mind And opening the great gate of experiences, It is rare to find in the universe a better yoga Than the Guruyoga of the White A. Therefore, intone the sound of A: The Guru dissolves into light and is absorbed in the A. In
the condition of non-duality of your mind and the (Guru's) state,
Relax in your dimension and sustain the state of Rigpa. Dzogpa Chenpo, the indivisible state of knowl edge Of Samantabhadra, Vajrasattva and Garab Dorje And of all the Sugatas of the three times,
29
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Is the self-perfection of the tlrree kayas, marvelous! If you want to apply more (visualization), intone the sound of A: Through the rays spreading into the ten directions from the A Activate the samayas of the Sugatas and Vidya dharas So that empowering blessings descend like count less rainbow lights. Again intone the sound of A: The rays of the empowering blessings penetrate the A, Pervading the channels, chakras, and all parts. of the body So that the material body is purified into the five lights. In the sound of A, without duality between vision
and mind, Integrate everything in the dimension of instant Rigpa Totally beyond dualistic phenomena, And thus relax in the (state of the) Song in the equality of contemplation. A
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Having finished teaching, the form of the Teacher Garab Dorje Crystal Child instantly changed and once again vividly manifested as the symbolic letter similar to the Tibetan CA shining in golden light. In that moment all the yogins and yoginis sounded three times in unison a long A and re peated the practice as before. I also did the same. At a certain point, when the Song of Vajra had ended and we had been silent for awhile, once again a melodious and majestic A - which I had the im pression was coming from the Thigle with the sym bolic letter - resounded. At the same time all those present sounded a slow and long A, after which the yogins and yoginis sang again in unison:
NAMO From the mandala ofthe Dharmakaya, the essence, Garab Dorje, master of original purity, Bless me with total self-liberation, Grant me the supreme po wer to purify illusion!
33
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Bless me with total self-liberation, Grant me the supreme po wer to purify illusion! Grant me the supreme power to purify illusion! While they were singing, the same symbolic letter instantly changed and vividly manifested in the form of the Teacher Samantabhadra. Again all the yogins and yoginis sang in unison:
NAMO From the mandala of the Sambhogakaya, the nature, Garab Dorje, master ofself-perfection, Bless me with the total Tsal energy ofRigpa, Grant me the supreme power so that wisdom may expand! Bless me with the total Tsal energy ofRigpa, Grant me the supreme power so that wisdom may expand! Grant me the supreme power so that wisdom may expand! Then the same form of the Teacher Samanta bhadra instantly changed and vividly manifested
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NAMO From the mandala of the Nirmanakaya, the en ergy potentiality, Garab Dorje, master of inseparability, Bless me so that all appearance and existence manifests as the Base, Grant me the supreme power ofthe great transfer ence! Bless me so that all appearance and existence manifests as the Base, Grant me the supreme po wer of the great transfer ence! Grant me the supreme power of the great transfer ence! And the same form of Shri Vajrasattva instantly changed and vividly manifested in the form of the Teacher Garab Dorje Crystal Child. After a short while, all the yogins and yoginis assembled there sang in unison three times a slow and long A and then the Song of Vajra just like before. While they were doing that, I woke up.
37
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As soon as I woke up I remembered very clearly
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00�00 -*00�00 On the fifteenth day of the first month of the Earth-Dragon year, the second of February
1988,
while I was in Peking., the capital of China, I had the following dream. I was on the top of a very big ship together with a crowd of many people whom I didn't know. It looked similar to a big ship on which I had once traveled to go from Sweden to Finland. The weather was very clear, but from among scattered clouds a soft rain was falling. From the top of the ship there was nothing to watch in the surround ings but the sea. The ship was proceeding towards the East in the direction of the rising sun. Observ ing the position of the sun, I thought maybe it could have been around ten o'clock in the morning. At a certain point I climbed over a round turret that was at the highest point of the ship. I entered inside
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and saw something like an assembly hall, round in shape with glass windows in all directions. The center of the roof was made of five-colored glass and the light passing through it looked like inter mingled rainbow-colored light. I thought, "Apart from the difference in size, this small hall looks exactly the same as the assembly hall that we need to build in Merigar". On the west side there was a square reddish blue cushion about five fmgers from the ground. Its sides were red and upon it there was a blue Thigle with a three-colored
gakhyil at its center. I ap
proached it and comfortably sat down facing to wards the east. I looked around in all directions. As I couldn't see anyone there and the place was very quiet, I sounded a long A to recall the pres
ence of Guruyoga. Maintaining the visualization of the Guruyoga of Garab Dorje, I made the invo cation. At the end I absorbed the Guru in the gakhyil at my forehead, applying the visualization of the
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expansion and reabsorbtion (of light). While I was doing that, in the center of the rainbow colored light descending through the five-colored glass roof there vividly appeared a big Thigle the size of a round shield. I gazed directly at the center of the Thigle and in that moment, in the middle of the blue center of the Thigle there appeared the root symbolic letter of
The Luminous Clarity of the
Universe, Heart Essence of the Dakinis, the color of molten gold and glittering with golden light. After an instant the symbolic letter disappeared and at its place there vividly appeared seven lines of yellowish green letters which I could not read at all. I looked carefully at the letters but I could only recognize something like the i,
u and e vowel signs
of the Tibetan Uchen script, together with the sign separating the syllables and the vertical stroke at the end of a clause etcetera. They were all mixed up, one with the other, in different orders, but not a single word was recognizable. I thought, "What
is the necessity and reason for all these strange and unreadable letters to appear continuously for such
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a long time?" In that very moment from the lumi nous Thigle, a voice like that of an eight or nine year old girl naturally resounded:
A These are the totally secret symbolic letters of the Dakinis in the language of the Sno w Land of Tibet. In that moment the symbolic letter which had appeared before vividly emerged once again on the surface of the Thigle. It was followed below by some verses, arising in gradual order, in Tibetan Uchen script with two dots, one on top of the other, separating each syllable, and the terma sign at the
end of the line. Simultaneously the verses re sounded from the (same) naturally arisen pleasant voice:
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The unmodified A ll-Ground is the primordially pure DharmadhatuJ Not created by causes and conditions) beyondper ishing and separation. The naturally arisen self-perfected Bhagavan Va jrasattva Shines as the heart s sun beyond the domain ofthe perceiving subject and the perceived objects. GHI TA MA KO LA HO
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Thus four verses plus a concluding mantra manifested. After they resounded very clearly the first time, the mantra resounded three more times, each time slower and softer, until the last time the words could not be clearly understood, and then finally they vanished like a rainbow. I thought, "This is surely a special secret teaching of the Jfianadakini, therefore when I wake up I want to remember it! " I looked carefully at the letters ap pearing in the vision and started memorizing them. While doing that,
I woke up.
As soon as I woke up, I clearly remembered my dream and thus, when I set about to write (the verses), I was able to complete them. Marvelous!
51
THE ACTIONS OF THE GURU JNANADAKINI
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THE ACTIONS OF THE GURU JNANADAKINI
THE HISTORY In the Wood-Female-Bull year, on the ninth of January1985, while I was in the city of Singapore giving Dzogchen teachings to local students, in the early morning I had the following dream. I was on the top of a big mountain full of plants, forests and various flowers just like the sacred mountain Langchen Gyingri (Oh Min Shan) in China.
I
had the idea that
I
was going to visit a
special sacred site. Together with many of my students from Singapore, the majority of whom were young and old Chinese, I was climbing up the side of the mountain. At a certain moment I arrived near
a big rocky hill, on top of which I saw a very beau-
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tiful small temple with a golden roof. In that mo ment a Chinese girl was beside me, so I asked her, "Do you know that small temple over there with a golden roof?" "Yes, I know", she replied. "That small temple was erected by Kangkar Rinpoche". "If we pay a short visit to the temple, shall we be able to see (the inside of) it?" I asked again. "Of course we will", she said. "The gate of the temple is always open". Right away I turned towards our group down hill and said, "Let's go and pay a short visit to the small temple on that rock!" So we started climbing a small flight of rocky steps. When we arrived at the gate of the temple, we saw an old woman wearing a dark blue cloak
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and asked her, "Can we visit the sacred objects inside this temple?" The lady immediately gave me a red piece of paper five fingers in size with some Chinese let ters on it. I looked at the letters but I couldn't un derstand their meaning. I thought: "It seems that we have to buy a ticket to go inside", and prepared some money. But she said, "Bu yang chi' on! Ching jing la'e! No need money. Go inside!" She then also gave a piece of red paper to the others in our group. I went inside the temple and on the innermost part I saw a magnificent throne similar to the lower part of a Stupa, upon which there was a statue seemingly made ofKamarupa stone (alabaster). It almost looked like Green Arya Tara and had a white complexion with a reddish hue. The left hand, in the meditation gesture, was holding a crystal sphere. At first I thought, "This is a statue of Green
59
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Arya Tara," and prepared to chant a praise to Tara; but below the lotus seat under her right foot I saw a golden label with something written in turquoise. I carefully read the label, and there was written: HOMAGE TO GOMADEVI I remembered about Gomadevi in the lineage of teachers of the Dzogchen Semde; but I didn't understand the reason why Kangkar Rinpoche had a statue of Gomadevi erected in this temple. I was a little surprised. In the temple there was nothing else, neither statues nor thangkas. I climbed a stair case at the left side of the statue and touched Gomadevi 's left knee with my forehead, and I prayed just like (the faithful) usually do when ask ing for blessing in front of the Jowo statue in Lhasa. Then I saw very clearly that in the Thigle at the center ofthe crystal sphere in the her left hand there was the root symbolic letter of The Luminous
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in yellow. Inside the sphere, from the symbolic let ter countless five colored rays w ere swirling forth, turning counterclockwise and dissolving in the Thigle. Understanding the statue to be a real w is dom manifestation, I immediately went in front of it and sat down on the ground, maintaining the condition of non duality between my mind and the state of the
Guru Yogini through the sound of A.
Then the other people too gradually arrived and sat down behind and around me. After a short while
I intoned the Song of Vajra: E MA KI RI Kl Rl MA STA TA VA Ll VA Ll. . . and settled into the equality of contemplation, while all the Chinese, male and female, old and young, who were with me, sat down on the ground and sang in unison an harmonious Song of Vajra. When we reached after the middle of the Song,
the place changed and became a very big square
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resembling Tien-An-Men in Peking, where a huge crowd was singing in unison the Song of Vajra. While we ·were singing the Song ofVajra together, I woke up. As soon as I woke up I remembered the dream very clearly and thought, "What could the mean ing of having met Gomadevi in the dream be? In any
case, the fact that a huge crowd was singing
the Song of Vajra in the capital of China is most probably a good sign that in the future the authen tic Ati teaching of Samantabhadra will spread in that country".
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In the Wood-Female-Bull year, on the twenty first of January 1985� while I was in the Athens, capital of Greece, giving Dzogchen teachings to many interested students assembled there, I had the following dream in the early morning. I was starting a teaching session at the retreat
by singing the Song of Vajra together with more than a hundred students from Greece. At a certain point the vision of us assembled there and of all external objects vanished into emptiness, as if into some kind of fog. I was alone in the center of a very big hall of crystal rock whose natural light was illuminating both the outside and inside. In its upper, middle, and lower parts there were scat tered many hundreds of beings almost human in
shape. They had attractive faces like beautiful girls, with the palms of their hands joined and multi colored lights shimmering on their bodies like bird
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feathers. They were singing the Song of Vajra. When the Song ofVajra ended, they remained quiet for a short while. Then they started talking to one another noisily. Some of them were even laughing like humans, while others were walking back and forth like penguins. In
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me on the right side, near a big round crystal rock bulge, two of the beings that I mentioned before
were having a conversation. I looked at them, and they,
insistently looked at me and laughed. So I
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thought, "Maybe they want to speak to me," and slowly went in front of them. I asked in Tibetan, "Who are you?" But they looked at each other without replying. Again I asked, "What is the name of this place?'' And they said something to each other in a language with many vowel sounds, but I couldn't understand a single word. Again I asked them in English and in Italian, ''Who are you?" but as before, they did not an swer. After a short while one of them stretched out his j oined hands and they became two long wings with which he flew towards the upper part of the crystal hall. The other one took my right hand with his lower right hand and uttered some words as if to say, "Wait here! "
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I did not feel any fear, but I looked carefully at his right hand. It was thin and soft, with four fin gers, brilliantly shining.with a yellowish green light like the skin of a golden fish. I couldn't see how many fingers the upper j oined hands had, but the wings hanging down gave him the appearance of a tantric yogin wearing a black cloak and standing
up with his hands joined at the heart. When I looked at his face in detail, it seemed like he had two ad ditional eyes above the eyes; but I couldn't see clearly since he had long hair on his forehead. As to the size of these beings, they were a little taller than I
am,
and from their backs extended a long
trail of light, like a multi-colored tail feather, that touched the ground. In that moment (two beings) resembling big birds arrived and landed on the ground near where we were, and the being who was beside me re leased my right hand. When I looked closely at those two beings, I saw that one was the same as
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the one who had previously gone away. The other, who was similar in shape but looked younger, came directly to me and said in a pure Khampa accent, "Welcome to the place ofUdhaya! " "Fortunately I have found someone who speaks Tibetan! I tried to speak to them but I couldn't communicate. Who are you?" I asked. "We are Pawos and Pamos assembled in the supreme place ofUdhaya," he replied. "What is this place Udhaya?" I asked. "Udhaya is a special and supreme place in the Akara world dimension". "Is it a world dimension belonging to the zo diac of our Jambudvipa?" I asked.
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"No, it isn't. But it is a world dimension very near to the zodiac of Jambudvipa," he replied. "What is the reason why you Pawos and Pamos have assembled in this place ofUdhaya?" "In this supreme place there is the wisdom body of Gomadevi, Queen of the Yoginis." Again I asked: "Will it be possible for me to see the wisdom body of Gomadevi, Queen of the Yoginis?" He replied, "Not only will it be possible for you to see her, but also to receive empowering bless ings. I will assist you. Let's go." As I went with him a little farther, he opened his wings and flew. I remained there watching him from behind. After awhile he returned and landed
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near me and said, "I'm sorry. I didn't remember that humans cannot fly. Now, let us walk there slowly." So we walked at a very slow pace along a rocky path similar to the inside of a conch-shell, brightly shining with its own natural multi-colored crystal light. While we were walking, I asked him, "How come you know Tibetan so well?" He explained, "In this supreme place of Udhaya
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(sa spyod) and sky (mkha ' spyod). I am
also one of them and since I have a strong connec tion with an ocean of human Vidyadharas, I know Tibetan language." I was a bit surprised and for awhile continued
walking without saying anything. I looked slowly and carefully at his face and clearly discovered that under his hair he had amazing eyebrows, but ( ac-
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tually) he had only two eyes. Then I asked him, "What is your name?" "My name is Etauyapa. In the past I was born a few times as a human being in Tibet. When I was recently born in Tibet, my name was Tennyi Lingpa" he replied. In that moment we
arrived in front of the door
of a cave. He said, "Inside this grotto there is the sacred wisdom body of Gomadevi, Queen of the Yoginis." We slowly entered, and inside an astonishing cave brightly shining with its own natural five colored light I recognized that same statue that I had previously seen in my dream in Singapore. I immediately went in front of it and touched my head below her right hand, which was in the mudra of bestowing protection. I uttered prayers and in vocations requesting her blessing. I clearly saw that inside the crystal sphere in her left hand, in the
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center of a five-colored Thigle, there was the root symbolic letter of The Luminous Clarity of the
Universe, Heart Essence ofthe Dakinis, as if writ
ten with molten gold and vividly whirling about with a five-colored radiance. In that moment the Pawo guiding me said, ''Now
sit on the rock crystal in front of the body of the Yogini, and relax in contemplation in the dimen
sion ofthe Yogini's Vajra ofthe Voice!" and pointed out a flat octagonal red rock crystal, possibly a ruby, about a cubit from the ground. I went there, sat down comfortably, and main tained the condition of non-duality between my mind and the state of the Yogini. After a short while that Pawo started to sing the Song of Vajra with a very slow, melodious, and majestic tone:
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that moment the natural sound o f the Song
ofVajra resounded like a drone as if it was coming not only from his voice, but from all over the place and the sacred objects contained within it. While
the syllables ofthe Song ofVajra were resounding one after the other, I had an extraordinary experi ence like I had absolutely never had before. The
power of each sound of the song manifested viv idly in various places in my body, and I clearly felt the relation between the various syllables inside the channels and chakras of my body.
When the Song ofVajra ended, I slowly got up and went to the Pawo who had been guiding me
and told him, "I had such an extraordinary experi ence. I have never experienced something like this
before. I am very grateful to you".
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"I am very happy that you had the experience of the Yogini's sound of the energy potentiality. It is extremely rare to have such an experience of sound in the Jambudvipa world. Therefore, (with that experience) bring immense benefit to the Teaching and the sentient beings ! " he replied. Then I asked, "What is the relation between the syllables of the Song ofVajra and the channels and chakras in the body?" He explained, "The syllables of the Song of Vajra are natural sounds that govern the most im portant channels and chakras in the body. More over, there are more than five-hundred natural sounds that govern the entire Vajra Body." While he was speaking, some loud noise woke me up. It was already long after dawn, so I imme diately got up and went to have breakfast. During
breakfast I clearly remembered my dream; but since I had to start the teaching
session right after that, I
had no time to write any notes. After midday, when the session finished, many persons came to ask me
various questions and I couldn't immediately go
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back to my place. As soon as I arrived back to my place lunch was ready, and it was only much later that I found the time to write some notes about the
sacred place. When I did it, I was unable to write down exactly and in detail all the specific experi ences. 00
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In the Water-Male-Monkey year, on the evening
of the thirty-first of December 1991, we were in Tashigar Sur, main seat of the Dzogchen Commu nity in South America. We were offering a large Ganapuja in the assembly hall. While we were sing ing the Song of Vajra, in the space in front of me vividly appeared a Thigle with the symbolic letter just like the vision that I had previously had in Tiona Park (in Australia). I remained in a state of equal contemplation without duality with the lu minous Thigle. When the Song of Vajra ended, I continued in that state for some more time, while the vision too remained present. Then I intoned the melody of: A HO MA HA SU KHA HO When a young woman brought me the Ganapuja offerings, the luminous Thigle with the symbolic letter vanished like a rainbow into space. Then in the early morning I had the following dream.
91
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I was walking along a prairie completely full of
quitch-grass flowers and other flowers of various
colors just like a pasture land in the summer. I was searching for Pau Chongshog (a yellow flower with
big petals growing in Tibet), when at a certain point the Pramoha Padma Paldzimna arrived near me.
"Today I have to gather at least five Pau Chong
shags Until now I have only found two", I told .
her.
She pointed out a big and maj estic rocky hill a little farther and said, "Look! There are many Pau Chongshogs at the base of that big rocky hill over there." I looked in that direction and it seemed there
were many Pau Chongshogs. We went to the base
of the big rocky hill, and there I saw about ten Pau Chongshogs of various sizes. To supplement the two Pau Chongshogs that I had in my hand, I plucked another three. The Pramoha P adma
Paldzinma also plucked one.
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She said, "It's an auspicious coincidence. Let us offer these flowers to the Dakini Dmje Paldron! "
"Where i s the Dakini Dorje Paldron?" I asked,
and she replied, "Inside this big rocky hill there is a powerful place of the Jfianadakini Guhyajfiana. There the Dakini Dotj e Paldron is performing the actions of the Jfianadakini ." "If that is so, let's go there ! " I said. She led me about half way up the rocky hill, and when we arrived there the Pramoha Padma Paldzinma showed me a very small narrow open
ing in the rock and said, "If we enter inside this rocky opening we will reach the place of the Vajra Body of the Glorious Guhyaj fiana. There you will
be able to see the Dakini Dorj e Paldron perform
ing the action of the Vajra Body of the Guru Jfiana dakini."
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"Then, let's get into this narrow opening" I said,
and without any hesitation or doubt I entered it and reached the other side. A feeble reddish blue natural light from the rock barely revealed the path for us. After about ten minutes the inside of the
rock became bigger, while its natural reddish blue light became brighter. At a certain point from the
inside of the cave, I heard the humming sound of various musical instruments such as damarus, bells, drums,
rolmo and silnyen cymbals, flutes and
gyalings. In that moment the Pramoha Padma Paldzinma told me, "This is the sound of the instruments of the Dakini Doij e Paldron and her retinue perform ing the action of the Vajra Body of the Guru Jfiana. dakin1.
"
We hastened toward that direction and at the
innermost part of the cave I saw a Dakini sitting
upon a throne, surrounded by more than twenty
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people in yogins and yoginis' attire and playing various musical instruments. Since they were sit ting facing the innermost part ofthe cave, I couldn't see the faces of the Dakini and the others . In front
of them, on a half-moon shaped blue rock as smooth as a mirror, I clearly saw the root sym bolic letter of
The Luminous Clarity of the Uni
verse, Heart Essence of the Daldnis, as if written with molten gold, followed below by the text of
The Action of the Vajra Body of the Guru Jfiana dakini in excellent Tibetan Uchen characters, with two dots, one on top of the other, separating each syllable, and the
terma sign at the end of the line.
After playing for some time something which
sounded like the music for the invocation of the
empowering blessings, they started to sing with a
very melodious and maj estic tone that was accom p anied by the distinct sound of damarus and bells:
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BAM From the immutable state of the essence,
Oh, Samantabhadri, Wisdom Dakini ofthe Dhar makaya, Arise from the Ying dimension
And bestow the great blessing on me, the fortu nate one . . . In that moment I recognized that I was dream ing and thought, "I have to imprint in my mind the text that is upon that rock ! " and starting from the beginning, I slowly read it:
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� ��� From The Luminous Clarity of the Universe, Heart Essence of the Dakin is herein is contained THE ACTION OF THE VAJRA BODY OF THE G UR U .Jf!ANADAKINI NAMO GUR U GOMADEVIYE Having sat down comfortably, those interested people Should exhale the stale air nine times And then enter the dimension of the Three Vajras Of the Guru Jfianadaldni. As to the methodfor entering the dimension ofthe Body, This is the visualization of the deity for the gen eration (stage) ... Until:
In this way the dimension of the Vajra Body Ofthe Jfianadakini is realized. The essential upadeshas for the body mandala, In concise or extensiveform, are to befound sepa rately.
SAMAYA
1 03
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When I fmished reading it once, again I read it from tht! beginning. When I finished reading it for
the second time, again I started to read it from the beginning. When I was almost at the end, the Dakini and her students sang with a pleasant melody, accompanied by damaru and bell: NAMO PURUSHAYA HO and remained silent for some time. While they relaxed for awhile, I and the Pramoha Padma Paldzinma went immediately in front of the Dakini. The Precious Dakini had the same youthful aspect as she had when I met her once before in my dream.
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the dimensions of the Vajra Voice and of the Vajra Mind, please be so kind as to bestow these ex traordinary teachings upon us ! " "Look on the rock over there," the Precious Dakini said. "The root symbolic letter of The Lu
minous Clarity of the Universe, Heart Essence of the Dakinis, which is there clearly shows that this is a special and profound method whose transmis sion has fallen upon you. Therefore, it is not a teaching which I should give to you. Since this is the place of the Vajra Body of the Jfianadakini Guhyajfiana, we have performed today the action
ofthe Vajra Body in this powerful place of the Vajra Body of the Guru Jfianadakini. Other times, in the places of the Vajra Voice and of the Vajra Mind of the Guru Jfianadakini Guhyajfiana we will perform the actions ofthe Vajra Voice and of the Vajra Mind
of the Guru Jfianadakini. You two come there ! " Thus she exhorted us. Then I asked my Guru, the Precious Dakini,
1 07
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"Where is the place of the Vajra Voice of the Guru
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I clearly remembered my dream. In that moment I could only find the time to write down a prelimi nary
draft of the text of the Action of the Vajra
Body, as a memorandum. That evening, under standing this dream to be extremely important, I wrote down my notes in detail. oo
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In the Water-Female-Bird year, on the thirtieth
of January 1993, while I was in Lima, the capital of Peru, giving teachings on how to practice Dzogpa Chenpo to local students who had as sembled in a Cultural Hall, I had the following dream in the early morning.
I was in an unknown place, somewhere half way up a high crystal rock together with the Pra moha Padma Paldzinma. I asked her, "Do you re member the Precious Dakini Dorje Paldron told us that, when she would perform the action of the Vajra Voice of the Jfianadakini in the place of the Vajra Voice of the Guru Jfianadakini Guhyajfiana, we should go there?" She smiled and said, "Yes I do remember. That's why today we arrived in this place ! "
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"Then, does it mean that now we have to go to the place where the Precious Dakini is staying?" "At present the Precious Dakini Dorje Paldron is performing the action of the Vajra Voice of the Jfianadakini in this very place of the Vajra Voice
of the Guru Jfianadakini Guhyajfiana," she replied. "Therefore, if we go there you will most probably be able to reveal the Action of the Vajra Voice of the Guru Jfianadakini belonging to The Luminous
Clarity ofthe Universe, Heart Essence of the Da
ldnis." "Is the place of the Vajra Voice of the Guru Jfianadakini Guhyajfiana inside this crystal rock?"
I asked again, and she replied, "Yes it is. If we enter that opening in the rock over there we will reach that special place".
1 13
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"Then, let's go right now! " I urged her, and we entered inside through that opening. The inside of the cave was pervaded by a reddish blue light which illumined the path. The rocky path itself was not very narrow, and easy to cross. Walking farther
ahead, at a certain point I clearly heard the sound of many yogins and yoginis singing a mantra in unison with a very pleasant melody. Quickly we followed the direction from which the melody of the mantra was coming, and we arrived at a place where the cave was much larger. There the Pre cious Dakini was sitting together with a retinue of
about ten yogins and yoginis facing toward the innennost wall just like before at the place of the Vajra Body. On that wall, on its half-moon shaped
blue base as smooth as a mirror, I clearly saw the root
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the Universe, Heart Essence of the Dakin is, as if
written with molten gold. It was followed below by the text of The Action of the Vajra Voice of the Guru Jiianadakini in excellent Tibetan Uchen char
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rating each syllable, and the terma sign at the end of the line.
With a very pleasant and majestic melody they
were repeating over and over in unison the man tra:
OM BAM JNANA DHAKKINI HU¥ Al:I In that moment I
recognized that I was dream
ing. So I sat down comfortably behind them and slowly read the text of The Action ofthe Vajra Voice
of the Guru Jiianadakini:
--3,� From the Luminous Clarity ofthe Universe, �
Heart Essence of the Dakinis herein is contained
THE ACTION OF THE
VAJRA VOICE OF THE GUR U Jf!ANADAKINI
NAMO GUR U GUHYAJf!ANAYE As to the methodfor entering the dimension Ofthe Voice of the Jfianadakini, This is the mantra recitation with the spreading and absorption for the completion (process) Ofthe Tsal ofenergy potentiality of the non-dual wisdom. . .
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Until:
(In this case) it is crucial to exert oneself in the essential path with presence and awareness. SAMAYA When I finished reading all this once, they were singing over and over the mantra OM BAM HARINISA SARVA SAMAYA HO:ry! AJ:I Once again I started reading the text of the Ac tion from the beginning; but when I reached around the middle of the text, something woke me up. The day was almost dawning. As soon as I woke up I
remembered my dream. Therefore I immediately wrote down my notes and succeeded in complet ing the text without omissions or additions. Mar velous ! Wonderful! oo
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In the Water-Female-Bird year, on the nine
teenth ofFebruary1993, while I was giving teach ings on how to practice the path ofDzogpa Chenpo to many local students assembled in the cultural hall of the El Laurel University, situated in the mountains at a distance of twenty-two kilometers from Caracas, the capital of Venezuela, I had the following dream in the early morning.
I was alone in a pleasant place with many crys tal rocks of various colors and sizes scattered among many trees full of orange flowers. I had already been here many times before in my dreams.
I was practicing Namkha Arted. At a certain mo ment I saw the Pramoha Padma Paldzinma com ing towards me with a big bunch of various col
ored flowers. I thought, "It looks like she is com-
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ing to lead me to the Precious Dakini Dorj e Paldron".
When she arrived in front of me, she
gave me the flowers and inquired about my health.
I asked her, "Where is the Dakini Dorj e Paldron today?" "She is behind that crystal rock over there, per forming the action of the Vajra Mind of the Guru Jfianadakini in the place of the Vajra Mind of the Guru Jfianadakini Guhyajfiana," she replied. Then
she asked, "If we go there, will you reveal the text ofAction of the Vajra Mind of the Guru Jfianada kini whose transmission has fallen upon you?" "Thank you so much! " I replied. "Well then, let us hurry there ! " So we went behind the crystal rock. There I saw a big cave with a wide opening at the base of a high crystal rock. At the innermost part
1 23
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ofthe cave, the Precious Dakini Dorje Paldron was sitting relaxed upon a blue throne. She was facing toward the wall, where on a half-moon shaped blue base smooth as a mirror, I clearly saw the root sym bolic letter of The Luminous Clarity of the Uni
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Jfianadakini in excellent Tibetan Uchen charac ters with two dots, one on top of the other, sepa rating each syllable, and the terma sign at the end of the line.
We walked slowly and went quietly to sit com fortably on the ground behind the Precious Dakini. Then I started to read slowly and relaxedly the text of The Action ofthe Vajra Mind ofthe Guru Jiiana
dakini:
1 25
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� � From The Luminous Clarity of the Universe, Heart Essence of the Dakinis herein is contained
THE ACTION OF THE VAJRA MIND OF THE GUR U JiiANADAKINI NAMO GUR U SAMANTABHADRIYE As to the methodfor entering the dimension
Ofthe Mind of the Guru Jfianadakini, (Herefollow the instructions on) Chogzhag as di rect introduction to Dzogchen, The Dang ofnon-duality ofprimordial purity and self-perfection. Samantabhadri, queen ofspace, Jnanadakini of the Dharmakaya, Manifests as the Sambhogakaya Guhyajfiana And the Nirmanakaya Gomadevi. Although the Jiianadakinis ofthe three kayas Manifest in various forms, In reality they are the primordial self-originated Rigpa, This very Essence-Bodhichitta. The self-originated and pure from the beginning Rigpa of the primordial Base,
1 27
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1 28
A condition which isfresh, natural and authentic, Has never been
modified nor adulterated by any-
one,
And has neverfallen into partition or limitations. Free from all the limited positions of conceptual constructs, Beyond the object of thought and expression, The condition oftotal equality of the fourth time Is recognized as the essence of the instant. Rigpa is pure clarity or pure presence: Its essence is empty, its nature is clear And its energy potentiality is without interruption. When (these three) are recognized, they are the three kayas of the time of the Base. Abiding without conceptualfixation In the recognition ofthe three kayas as one s state Is said to be the "unmodified contemplation " In the condition ofself-perfection. The way in which the Dang of self-perfection of the primordial Base Abides as sound, light and rays Is similar to the arising ofvarious reflections On the surface ofa clear, pure and limpid mirror. 1 29
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When we are dominated by the distraction and il lusion Ofdualistic thoughts ofselfand other, subject and object, Although we may know that the reflections are unreal,
It is not possible to be liberatedfrom the chain of attachment. Whoever directly recognizes in one s state the pri mordially complete and self-perfected nature Possessing unlimited energy potentiality And remains relaxed (Chogzhag) (in such recog nition)
Is (in the state of) Dzogpa Chenpo. When I reached this point, a sudden thundering noise from behind the door of my room woke me up.
The day was almost dawning. During break
fast I remembered clearly my dream and immedi ately came back to my room and wrote down some rough notes. I remembered more or less precisely all the verses that I had read, and so I could write
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them down. But the fact that I did not have the opportunity to continue reading because of such disturbance made me feel disappointed. Thus I re mained sad, expressing the wish to meet again in another dream the Precious Dakini Dorje Paldron and the text of The Action ofthe Vajra Mind ofthe Guru Jfianadakini. Alas ! 00
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In the Water-Female-Bird year, on the fourteenth
ofApril 1 993, while I was in Merigar giving teach
ings on Dzogpa Chenpo to many students, local
and foreigners, assembled during the Easter holi days, I had the following dream in the early mom mg. I and the Pramoha Padma Paldzinma were in that pleasant place with many crystal rocks of vari ous colors and sizes scattered among a lot of trees full of orange flowers, a place I had already been
many times before in my dreams. I told her, "Let's go quickly to see the Precious Dakini and the text of The Action ofthe Vajra Mind
of the Guru Jfianadakini". In the same way as be fore we arrived at the place where the Precious
Dakini was sitting relaxed in contemplation, as on the previous occasion. We immediately went to sit
quietly on the ground behind the Precious Dakini.
1 35
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Then I started to read slowly and relaxed the text of
The Action of the Vajra Mind of the Guru
Jiianadakini which was on the rocky wall in front of us: �
�� From The Luminous Clarity ofthe Universe, Heart Essence of the Dakinis herein is contained
THE ACTION OF THE VAJRA MIND OF THE GUR U Jf!ANADAKINI NAMO GUR U SAMANTABHADRIYE
As to the methodfor entering the dimension
Ofthe Mind of the Guru Jfianadakini,
(Herefollow the instructions on) Chogzhag as di rect introduction to Dzogchen, The Dang ofnon-duality ofprimordial purity and self-perfection. Until:
Thus ends the upadesha on the actions That condense all the profound methods And allow one to realize the dimensions
Ofthe three Vajras ofthe Jfianadakini. SAMAYA GYA GYA GYA
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This was written and when I finished reading it for the first time, once again I began to read it slowly frorr1 the beginning; but when I reached about the midpoint, the Precious Dakini intoned a melodious and long
A and started to sing the Song of Vajra in a slow and relaxed manner. In that moment I stopped read ing and maintaining a st�te of total equality and inseparability with all which was appearing (in front of me), I sang the Song ofVajra together with the Precious Dakini. When the Song ofVajra was about to end, something woke me up. In that mo ment the day was dawning, and since I was still singing:
NA RA NA RA I THAR PA TA LAM
I immediately remembered clearly my dream. At once I got up and wrote some notes. Due to the
infinite compassion and blessings of the Guru Jfianadakini, I remembered all the verses of the
1 39
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extraordinary upadesha as if I had just memorized
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In the year of the Metal-Female-Snake, on the twelfth ofNovember 200 1 , while I was in the Ven ezuelan island of Margarita, I had the following dream in the early morning. I was swimming in the sea at Playa Pedro Gonzalez when
I saw a young woman swimming
toward my direction from the (open) ocean. When she got closer I looked well and saw that she was the Prarnoha Padma Paldzinma. She arrived be side me and with her right hand gave me a blue
drombu (terma container) of pure crystal the size
of a Jolmo (a Tibetan bird) egg and said, "I was sent by the Queen of the Pramohas to give you this drombu at this appropriate time." I took the
drombu in my hand. Fearing that it
might fall into the water, I put it in my mouth. In that very moment it vanished in my mouth with a clear sensation of heat.
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"What happened?" I asked her. "The drombu caused a clear sensation of heat in my mouth and then disappeared." "It is fine" she replied. "Now the transmission can be entrusted to fall you." "I didn't know that you would come here today canying the drombu. However, I have been wait
ing to meet you for a long time." "Why then didn't you call me?" she said. "I have already written down several times the special Upadesha on the Thogal ofSelf-perfected
Luminous Clarity which Ugyen Rigdzin Dorj e taught us, and I want to make sure that it is cor rect. Moreover, I need to supplement it with two lines that are missing. I think this is important," I explained.
1 45
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"Well then, is it all right if we check the text on the occasion of the twenty-fifth day of this month?" she asked. "Yes, it is fine'' I replied. As soon as I said that, she dove into the water. I followed her a little way but could not see where she was. Then I thought,
"She must have gone into deeper water," and I dove deep under the water looking everywhere but could not fmd her. In that moment I clearly felt that some
people who were swimming were approaching me. While I was returning to the seashore, I woke up. The day was dawning. As soon as I woke up I clearly remembered what
I had dreamt. I immediately wrote down these brief notes. When I checked when the day of the Dakini, the twenty-fifth, would fall, I discovered I would
have to wait about eight more days.
I
began my
daily practice of Guruyoga recitation when in front
1 47
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of my eyes, in the center of a five colored Thigle
the size of a finger span in circumference, there appeared the root symbolic letter of The Luminous
Clarity of the Universe, Heart Essence of the Da kinis, as if written with molten gold. It was fol lowed below by (these words) in excellent Tibetan Uchen (characters) with two dots, one on top of the other, separating each syllable, and the terma sign at the end ofeach line.
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� � From The Luminous Clarity of the Universe, Heart Essence of the Dakinis herein is contained
THE ACTIONS OF THE GURU JNANADAKINI GYA As soon as I read the title the text appeared in my mind without the slightest hesitation, as if I
had just memorized it. I immediately took paper and pen and gradually wrote down the text:
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[ROOT TEXT] NAMO GURU GOMADEVIYE Having sat down comfortably, those interested people should exhale the stale air nine times and then enter the dimension of the Three Vajras of the Guru Jfianadakini. As to the method for entering the dimension of the Body, this is the visualization of the deity for the generation (stage). A In the totally empty space of primordial purity, the sound, light and rays of the Dang of Rigpa of the primordial base (manifest) as a reddish blue BAM naturally resounding inside the sky-blue di mension of a five-colored Thigle.
Inftnite rays spread in the ten directions acti vating the sacred commitment of all the Vidyadha ras and Enlightened Ones. When the blessings are reabsorbed like a lasso of light, we instantly trans form (ourselves):
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Upon a seat of lotus and moon (we are) the glo rious Vajrayogini Gomadevi, white with reddish (hue), peaceful and j oyous, in full bloom as a six teen-year old. With dark blue hair half loose and half tied, she is ornamented with precious j ewels. The right hand, in the mudra of bestowing protec
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With the right leg stretched and the left bent, she sits in a dignified and charming posture.
At the heart, inside a five-colored Thigle, upon a double triangle, a gakhyil and a sun and moon seat, there is the S ambhogakaya Guhyajiiana in
joyful form, the color of ruby, perfected with the crown of five dry skulls (symbolizing) the five fam ilies and (adorned with) the six bone ornaments on the body. With the right hand she brandishes a curved knife in space; and with the left she holds a
1 53
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kapala of nectar. In the left elbow she holds a khatvanga (symbolizing her) inseparability from the consort Pawo. As a symbol of the inseparabil ity of samsara and nirvana, she sits dignified in half-lotus position with one leg stretched and the other bent. On the six comers of the double triangle, on a seat (consisting) of a gakhyil, lotus, sun and moon, (there are) the Vajrani (Dakinis, symbolizing) the non-duality of consciousness and its objects (which are) fonn, sound, smell, taste, touch and phenom ena. They are (respectively) blue, green, red, yel low, white and sky-blue counterclockwise, j oyous
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their characteristic symbols. The mandala develops further into (circles of) light and expands into infinite manifestations (of itself), which are completely filled with hundreds of millions of Pawos and Dakinis of the sacred places.
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1 56
Infinite lights and rays spread from the white
o:rV.t, the red AI:I and the blue HUM in the Thigles at the three places and from the light red BAM at the navel of the principal (Dakini) and her retinue. (In this way) all the divine hosts of wisdom Daki nis are instantly invited from the pure abodes in the sacred places such as the highest sky dimen sions ( 'og min mkha ' spyod). With devotion and intense longing, with a pleas ant melody and the musical sound of damaru and bell, and (the offering of) incense, we activate the sacred commitment of the Jfianadakini. BAM
From the immutable state of the essence, Oh, Samantabhadri, Wisdom Dakini of the Dhar makaya, Arise from the Ying dimension
And bestow the great blessing on me, the fortu nate one !
OM BAM .TNANA DHAKKINI DHARMAKAYA SARVA S AMAYA JA JA HRIM HRJM PHEIM PHEIM .TNANA AVESHAYA A AI:I
1 57
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From the unceasing state of the nature,
Oh, Guhyajfiana, Wisdom Dakini of the Sambho gakaya, Arise from the Ying dimension
And bestow the great blessing on me, the fortu nate one ! OM BAM .TNANA DHAKKINI SAMBHOGHAKAYA SARVA SAMAYA JA JA HRIM HRIM PHEIM PHEIM JNANA AVESHAYA A A1J
From the undeluded state of the energy potential ity,
Oh, Gomadevi, Wisdom Dakini of the Nirmana kaya, Arise from the Ying dimension
And bestow the great blessing on me, the fortu nate one ! OM BAM JNANA DHAKKINI
NIRMANAKAYA SARVA SAMAYA JA JA HRIM HRIM PHEIM PHEIM JNANA AVESHAYA A AIJ
1 59
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1 60
From the non-dual state of self-perfection, Oh, Vajranis, Wisdom Dakinis of the Svabhavika
kayaJ
Arise from the Ying dimension
And bestow the great blessing on me, the fortu nate one !
OM BAM .TNANA DHAKKINI SVABHAVIKAKAYA SARVA SAMAYA JA JA HRIM HRIM PHEIM PHEIM JNANA AVESHAYA A AI:I
From the all pervasive state of inseparability
Oh, Yoginis, Wisdom Dakinis of the Supreme Kaya, Arise from the Ying dimension
And bestow the great blessing on me, the fortu nate one !
OM BAM .TNANA DHAKKINI VAJRAKAYA SARVA SAMAYA JA JA HRIM HRIM PHEIM PHEIM JNANA AVESHAYA A Al:l For stabilizing the single taste of the non-dual ity of the Commitment and Wisdom (deities) :
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1 62
You deities invited from the Ying dimension, Who are the total symbol of samaya through the Tsal energy of Rigpa, Remain stable in this total mandala of self-perfection Until I reach Enlightenment!
JA lf01y1 BAM HO JNANA SAMAYA TISHTHA AJ:I As to the symbolic salutation upon seeing the nature of the Jfianadakini of one 's Rigpa:
NAMO As a symbol of seeing that the Dakini of self-arisen wisdom Is my primordially perfect nature In the originally liberated space of Samantabhadri,
I salute and offer the great primordial purity.
ATI PUHO PRATISHTCA HO As to the enj oyment of Samantabhadra's clouds
of offerings in total equality:
The clouds of immaterial offerings Manifesting from the energy ofself-originated wisdom,
1 63
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1 64
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The natural offerings and the five obj ects of en
joyment, (Together with) the amrita medicine, blood and Torma of self-liberation,
I offer.
OM VAJRA ARGHAM PADYAM PUSHPE
DHUDPE ALOKE GHANDHE NAIVIDYA SHAPTA RUPA SHAPTA GHANDHE RASA SPARSHE DHARMADHATU MARA PANCA AMRITA RAK.TA BHALIMTA MAHA SARVA PUCAALALAHO As to the praise and homage to the mandala of
the Jfianadakini (recognizing) total purity:
BAM To the self-arisen and spontaneously perfect man dala Of the self-originated Wisdom Dakini And the hosts of manifestations of the three kayas of self-liberation, I praise and pay homage (recognizing) the purity
of my vision.
NAMO PURUSHAYA HO
1 65
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1 66
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In this way the dimension of the Vajra Body of the Jfianadakini is realized. The essential upade shas for the body mandala, in concise or extensive form, are to be found separately.
SAMAYA
1 67
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1 68
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As to the method for entering the dimension of the Voice, this is the mantra recitation with the spreading and absorption for the completion (pro cess) of the Tsal of energy potentiality of the non dual wisdom.
From the white
OM, red AI:I,
and blue
HU¥,
visualized in a five-colored Thigle at the three places of the Guru Jfianadakini, light and rays spread in the ten directions. Activating the sacred commitment ofthe Vidya dharas and Dakinis of the universe, their power and blessings descend in the form of rainbow lights and Thigles which gently dissolve in the life-force (syllable) at the navel.
At the navel, upon a double crossed triangle, on a sun seat there is the life-force (syllable) BAM, light red, with the mantra necklace facing inward
and turning counterclockwise, which is put into action through the method of expansion and ab sorption.
1 69
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The essential nine-syllable mantra of the Guru Jfianadakini is: OM BAM JNANA DHAKKINI HU¥ AI:I
The quintessential eight-syllable mantra of the Guru Jfianadakini is: OM BAM GUHYA JNANA HU¥ Al:I
The thirteen-syllable mantra of the ocean of Dakinis of the three abodes is: OMBAMHARINISA SARVA SAMAYAHO:ry1Al:l The quintessential mantra should be recited half the number of times of the essential mantra, and the universal mantra one tenth of the essential mantra. Thus one will defmitely be able to concretely experience in one's state of knowledge the (indi cated) signs of having received the blessings of the Guru Jfianadakini and of having fulfilled the approach and accomplishment (phases). For individuals of supreme capacity, as soon as they enter the Vajra dimension, the (spiritual) traces ofpast lives completely reawake and the power of
171
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1 72
experiences and knowledge develops. Unimagin able qualities arise, such as concretely meeting an emanation of the Jfianadakini, hearing her voice, the springing forth of experiences and knowledge (related to) one's real state and so forth. Devoted individuals of medium capacity will meet the Jfianadakini and hear her voice either in a dream or in a vision, and obtain blessings (re lated to) their real state. Individuals of lower capacity with earnest as piration, having completed the hundred thousand recitations for each syllable of the root mantra of accomplishment of the Jfianadakini - by relying on
the main point of visualization - will have a
healthy body, a bright complexion, and clearer senses. The voice will be pleasant, and the ele ments will be balanced and prosperous. The mind will be happy and relaxed, and the consciousness will be clearer. A genuine Bodhichitta will arise in them.
1 73
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1 74
Thus, until the signs of having received the blessings of the Guru Jfianadakini have not mani fested according to the various capacities, it is nec essary to be diligent and engage in the recitation. These are the signs ofhaving received the bless ings of the Guru Jfianadakini for a fortunate indi vidual, regardless of one's capacity, who is dili gent and holds the samayas. The complexion is bright and the appearance is youthful (like) in the full bloom of youth. There are no illnesses and the body condition is prosper ous and balanced. The qualities of the four humors (the three humors plus blood) develop. The condition of the five elements (related to) the channels, pranas and Thigles is stronger and balanced, and bliss and heat blaze forth. Mind and the senses become clear and sharp. Visionary and mental experiences and knowledge spontaneously increase. One is not dominated by attachment and aver sion, and sincere Bodhichitta naturally develops.
1 75
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One is free from ignorance, drowsiness, torpor and sleep. Contemplation arises spontaneously, many auspicious signs manifest in the dreams, one feels happy and balanced etcetera. Whichever of these common signs appears, it is a sign that the practice has been integrated in one's condition. If someone practices the recitation for a long time and does not see any signs-experiences mani fest, it means that the fundamental point of prac tice has not been applied in our condition and that we have the defect of having aimed at (merely) chanting the mantra while distracted. (In this case) it is crucial to exert oneself in the essential path with presence and awareness. SAMAYA
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As to the method for entering the dimension of the Mind of the Guru Jfianadakini, (here follow the instructions on) Chogzhag as direct introduc tion to Dzogchen, the Dang of non-duality of pri mordial purity and self-perfection. Samantabhadri, queen of space, Jfianadakini of the Dhannakaya, manifests as the Sambhogakaya Guhyajfiana and the Nirmanakaya Gomadevi. Although the Jfianadakinis of the three kayas manifest in various forms, in reality they are the primordial self-originated Rigpa, this very Es sence-Bodhichitta. The self-originated and pure from the begin ning Rigpa of the primordial Base - a condition which is fresh, natural and authentic - has never been modified nor adulterated by anyone, and has
never fallen into partition or limitations.
1 79
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1 80
Free from all the limited positions of concep tual constructs, beyond the object of thought and expression, the condition of total equality of the fourth time is recognized as the essence of the in stant. Rigpa is pure clarity or pure presence: its es sence is empty, its nature is clear and its energy potentiality is without interruption. When (these three) are recognized, they are the three kayas of the time of the Base. Abiding without conceptual fixation in the rec ognition of the three kayas as one's state is said to be the "unmodified contemplation" in the condi tion of self-perfection. The way in which the Dang of self-perfection of the primordial Base abides as sound, light and rays is similar to the arising of various reflections
on the surface of a clear, pure and limpid mirror.
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1 82
When we are dominated by the distraction and illusion of dualistic thoughts of self and other, sub
ject and object, although we may know that the reflections are unreal, it is not possible to be liber ated from the chain of attachment. Whoever directly recognizes in one's state the primordially complete and self-perfected nature possessing unlimited energy potentiality and re mains relaxed (Chogzhag) (in such recognition) is (in the state of) Dzogpa Chenpo. This is just like liberation from the chain of dualistic thought when whatever good or bad re flections appearing in a mirror are (experienced as) only (the mirror's) qualification manifesting. When we do not precisely recognize as our own state the natural Dang, Rolpa and Tsal of the pri mordial Base, we transmigrate in samsara without interruption through the power of being fettered by the chains of dualism.
1 83
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1 84
When karmic vision manifests in all the aspects oi'the six aggregate consciousnesses, the skandhas, dhatus and ayatanas, and we get attached to them as real with marks of concreteness, attachment and aversion and (the other) emotions produce all karmas. Through the function of the six emotional causes, the six karmic visions manifest without interruption as the effect. This is known as the sam sara of illusory vision. This is just like someone who, not recognizing his own state - which is the nature of self-perfec tion similar to a limpid mirror - becomes attached to the reflections
as if they were objects.
The Essence-Bodhichitta of the primordial Base, base of all phenomena of samsara and nir vana, is just like a clear, pure, and limpid mirror the base for the appearance of reflections.
1 85
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The mirror is not different from the reflections. Reflections are not different from the mirror. What ever good or bad reflections appear, they cannot benefit nor harm the mirror. In the same way, all phenomena of samsara and nirvana arise from the Essence-Bodhichitta, remain in its nature, and cease in its nature. All phenomena (related to) the dualism of ac cepting and rejecting - such as virtues and nega tivities, good and bad, hopes and fears - are the originally pure essence of Samantabhadra in the dimension of the Bodhichitta of the primordial Base. Without arising, remaining and ceasing, it has no essence to be shown like "this is it". It tran scends the object of thought and expression.
1 87
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1 88
Like space, it does not lllldergo changes. Like the sun, it has no basis for darlmess. Like a lotus,
it is free from the defects of emotions. Like gold, its nature is unchangeable. Like an ocean, it has neither top nor bottom. Like a supreme moun tain, it is unmovable. Like a river, it is llllinter rupted. Examples can symbolize partial aspects, but the totality is beyond examples. Recognizing precisely the state existing in one selffrom the beginning, the total wisdom beyond borders, center, and directions and in which there is neither subject nor object (regarding) a point of view, this is Dzogpa Chenpo. The one who relaxes in contemplation in the instant nature of the spontaneously perfect Ati abides in the authentic state ofknowledge of the Jfianadakini.
1 89
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1 90
As a daily behavior for the yogin, the Chog zhag related to the body behavior is similar to a mountaj_n, the Chogzhag related to the voice be havior is similar to the ocean, the Chogzhag re lated to the mind behavior is instant Rigpa. ever
What
vision appears, one leaves it as it is (Chog
zhag). Just like mountains, due to temporary factors, have many forms and heights etcetera which no one can modify,
do not modify your position and
leave it as it is (Chogzhag). Although the method of breathing and the gaze etcetera are strongly related to the sense doors,
do
not modify your gaze and leave as it is (Chogzhag),
just like an ocean in which stars and constellations vividly appear.
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1 91
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1 92
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Although there are many visions, both pure and impure, that can be perceived as objects, vision is
like an ornament of Rigpa. Do not modify it and leave it as it is (Chogzhag). Having experienced the non-thought contem plation in the primordial pure emptiness dimen sion of the essence, the nature of instant Rigpa the primordial Dang - is established as the Mani fest Dharmata. Having experienced the all-illuminating con templation in the primordially existing dimension of clarity of the nature, the nature of self-perfec tion of unlimited Rolpa is established as the De velopment of the Visions of Experiences. Having experienced the contemplation of bliss in the primordially manifested and uninterrupted dimension ofthe energy potentiality, the nature of the single flavor ofthe multiplicity ofTsal visions is established as the Full Maturation of Rigpa.
1 93
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1 94
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Having experienced the contemplation of in separability in the primordially liberated and au
thentic dimension of self-perfection, the nature of the total equal flavor of non-duality is established as the Total Exhaustion of Phenomena. The purity of the five elements spreads as five colored lights in all directions when a limpid crys tal is touched by the light of the sun or the moon as a temporary factor. In the same way, when the nature of self-perfection as sound, light and rays manifests as the radiance of the five lights, the samsaric karmic vision of the Six Lokas appears because of the accumulation of powerful karmas as a secondary factor. The multitude of light from the crystal - al though manifesting outside because of secondary factors of place and time - is not different from the nature of the crystal and therefore abides in the essence of the crystal itself. In the same way, all the illusory traces of karmic vision - although per ceived as genuine because of secondary factors -
1 95
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are not different from the nature of self-perfection and therefore
abide in the essence of self-perfec
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Completely integrating the skandhas (aggre gates), dhatus (constituents) and ayatanas (sense bases) in the total Thigle of the Manifest Dhar mata which is the authentic Ati nature as it is, one's defiled materiality will become exhausted and a body of light will be realized. The uncommon, secret and hidden methods are sealed in the luminous clarity of self-perfection. Receive the upadeshas from a master. Apply them to have a concrete experience ! Thus ends the upadesha on the actions that con dense all the profound methods and allow one to realize the dimensions of the three Vajras of the Jfianadakini. SAMAYA GYA GYA GYA Thus is concluded THE ACTIONS OF THE GURU JNANADAKINI from The Luminous Clarity of the Universe, Heart Essence of the Dakinis
1 97
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I wrote all this very quickly without adding or omitting a single word and finished at breakfast
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THE P ROFOUND ESSENTIAL UPADESHA
OF THE LONG LIFE PRACTICE "THE THIGLE OF VAJRA LIFE"
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, �From The Luminous Clarity of the Universe, -1 Heart Essence of the Dakinis
herein is contained THE PROFOUND ESSENTIAL UPADESHA OF THE LONG LIFE PRACTICE "THE THIGLE OF VAJRA LIFE"
In the Water-Male-Monkey year, on the twenty fourth of October 1 992, while I was in Vancouver, Canada, giving teachings on the principle of Ati Dzogpa Chenpo to local students in the assembly hall of the Sheraton Plaza hotel, I had the follow ing dream in the early morning.
I was in the Mandarava meditation cave of Maratika, and I was singing the Song ofVajra to gether with some ofmy students. At a certain point
the rocky wall in front of me became like a mirror of sky-blue light, in which there appeared the �0
79.
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The Profound Essential Upadesha of the Long Life Practice uThe Thigle of Vajra Life " Ipay homage to the glorious Jfianadakini Mandarava!
After this, many verses appeared. In that mo ment I recognized that what I was seeing was a dream and thought, "When I wake up I want to retain in my mind this special and profound method!" So I started reading each line about five times: I will teach
the way in which
Practitioners of lower capacity should practice
The secret Dakini path of union according to the method ofapplication
And (the method for) taking hold of the applica tion (for developing it).
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And again descends back to the heart. Thzs
visualization of spreading and reabsorbing
has to be stabilized. When I reached this point, something woke me
up. In that moment the day was dawning. As soon
as I woke up I remembered very clearly what I had
dreamt. Accordingly,
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I
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of the Guru Dakini I succeeded in writing all those verses without omission or addition. Nevertheless, there were still many verses in the text that had appeared that
I
did not have the chance to read.
For this reason I felt immense sorrow and did not know what to do . 00
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In the Fire-Female-Bull year, on the twenty-sev
enth of October 1 997, while we were in North In
dia in the famous sacred place of Tso Padma, in the district ofMandi, Himachal Pradesh, we wen1
to the caves on the hilltop and offered a Ganapuja in the meditation cave of Mandarava. That night while I was sleeping in the guest-house of a Nyingma monastery by the lake, I had the follow ing dream in the early morning. I was in the meditation cave of Mandarava on the hilltop ofTso Padma and I was singing the Song of Vajra together with some other p.eople. When
we reached the verse GHURA GHORA SAGHA KARNALAM, a very dense red light gathered in <:\o
the space in front of me. The symbolic letter .§1� , as
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From the Luminous Clarity of the Universe, Heart Essence of the Dakinis herein is contained
The Profound Essential Upadesha Of The Long Life Practice "The Thigle of Vajra Life " Ipay homage to the glorious Jiianadakini Man darava! I will teach the way in which Practitioners oflower capacity should practice
The secret Dakini path of union according to the method of application
And (the method for) taking hold of the applica tion (for developing it).
When I finished reading these verses, my vi sion changed a little and the base upon which these
letters were appearing became a huge, smooth sky
blue crystal rock. I was alone in front of it.
In that
moment I recognized that I was dreaming and
213
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thought, "When I wake up I have to remember!" I
started reading without interruption the four lined
(stanzas) at least three times each: Firstly (there is) the methodfor generating in one self the experience ofpleasure of the unified thigle. The main point of the body is (to sit in) the atti tude of Samadhi. The main point of the breathing is to tighten strongly the lower air, Leave the upper air in its condition,
And (breathe) with a slow longflow. The main point of the mind is to visualize oneself as the Daldni
And concentrate on the unified (Thigle of) sun and moon at the heart,
At whose center there is a pea-sized Thigle - (which is) the essence (of the elements) Surrounded by a necklace of ALI KALI letters (vowels and consonants) Turning counterclockwise.
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In this way the mind will become pliable so that it remains wherever it is focused. The Thigle enters inside the central channel, Slowly rises upwards to the crown of the head, And again descends back to the heart. This visualization of spreading and reabsorbing has to be stabilized. Then imagine that the ALI KALI Gradually dissolve in the Thigle And that from the Thigle the essence (of nectar) descends, Completely filling every part of the body. In this way the clarity of vision will stabilize Andprogress, while the experience ofpleasure will increase even more. Remaining in Chogzhag in that state without modi fying anything, Wisdom beyond conceptualfixation will arise. Regarding the method ofvisualizationfor instantly purifying All negativities and sufferings through the fire of wisdom,
217
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After having stretched and bent your limbsfor three times, (Sit) in the attitude ofSamadhi. The main point of the breathing is to (quickly) in hale the rough air and hold it. The main point of the mind is to visualize a violently flaming red RAM At the center of (each of) the four chakras. Its fire entirely fills our body. Sounding RAM, the flamingfire Must be absorbed inside the three channels. For applying bliss and emptiness as the path, Again (sounding) RAM, the four RAM in the four chakras Melt into light one after the other, And our body becomes a mass offire. As the materiality (of the body) has been burnt, sufferings cease, The body and mind become clear and pure, and pleasure and heat increase. The mass offire expanding outside the body
And the material vision being burnt is the main point of the view.
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The pure red color offire is the main point of the secondary cause. Its hot tactile sensation is the main point of non distraction. By combining these three main points, The dualistic thoughts which grasp at character istics will be purified And liberation in the Base will be sealed In a condition in which bliss and emptiness are recognized to be one s natural manifestation. Regarding the method for rapidly kindling one s heat By applying the main point of the body, Sit in Tsogpu with the waist straightened up, Bend the neck to press the throat (with your chin), Hug the knees with your hands and tighten thefour muscles (of the arms and legs). Slowly rotate your waist towards the left side and (then) the right side.
Ifyou do this over and over, The bodily heat will quickly increase.
221
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When I reached this point, the people from the guest-house made a strong noise that woke me up. In that moment the day was dawning. Since I re
membered my dream as soon as I woke up, I wrote down my notes. Thanks to the compassion of the Guru
Jfianadakini, I was able to write, without
omission or addition, all the verses that I had the
opportunity to read in my dream. Nevertheless, I remained with a feeling of great sorrow because I did not have the chance to read the rest of the text and complete the teaching. Alas !
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In the Earth-Male-Tiger ye ar, on the sixteenth
of July 1 998, while I was in Merigar, center of the Dzogchen Community in Europe, doing a personal
retreat on the mantra recitation of the Long Life practice of the Guru Jfianadakini Mandarava in my retreat house Osal Khyilwa {The Abode of Lumi nous Clarity), I had the following dream in the early morning. I was doing a sitting session of the Long Life Practice "The Thigle ofVajra Life" in a very pleas ant cave situated on the side of a high crystal rock. I was singing the mantra of Mandarava when all
of a sudden I saw that a girl had arrived in front of me. She resembled the one who once before had led me to the
cave of the Mandarava chiilen. I was
looking at the girl as I continued to sing the man tra. Then she handed me a yellow scroll one finger span in size. I took the scroll in my hand and in
225
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226
that very moment the girl disappeared. Understand ing
the scroll to be a special teaching, I held it in
my hands at the heart until I
concluded the mantra
recitation. Then I opened the scroll and saw that on the yellow paper there was the symbolic letter
similar to the Tibetan CA, as if written with mol ten vermillion, with a crescent moon ornament on top and the terma sign. It was followed below by
excellent Tibetan Uchen characters with two dots, one on top of the other, separating each syllable, and the !erma sign at the end of the line.
227
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228
[ROOT TEXT]
��� From The Luminous Clarity of the Universe, �
Heart Essence of the Dakinis
herein is contained THE PROFOUND ESSENTIAL UPADESHA
OF THE LONG LIFE PRACTICE "THE THIGLE OF VAJRA LIFE" <:\.,
� �I 1.!
I pay homage
to the glorious Jfianadakini Mandarava!
I
will teach the way in which practitioners of
lower
capacity should practice the secret Dakini
path of union according to the method
of applica
tion and (the method for) taking hold of the appli cation (for developing
it).
Firstly (there is) the method for generating in oneself the
experience of pleasure of the unified
Thigle. The main point of the body is (to sit in) the attitude of Samadhi. The main point of the breath
ing is to tighten strongly the lower air, leave the upper air in its condition, and (breathe) with a slow long flow.
229
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The main point of the mind is to visualize one seif as the Dakini and concentrate on the unified (Thig]e of) sun and moon at the heart, at whose center there is a pea-sized Thigle - (which is) the essence (of the elements) - surrounded by a neck lace of ALI KALI letters (vowels and consonants) turning counterclockwise. In this way the mind will become pliable so that it remains wherever it is focused. The Thigle enters inside the central channe l, slowly rises upwards to the crown of the head, and again descends back to the heart. This visualiza tion of spreading and reabsorbing has to be stabi lized.
Then imagine that the ALI KALI gradually dis solve in the Thigle and that from the Thigle the essence (of nectar) descends, completely filling ev ery part of the body.
In
this way the clarity of vision will stabilize
and progress, while the experience of pleasure will
increase ever more. Remaining in Chogzhag in that state without modifying anything, wisdom beyond conceptual flXation will arise.
23 1
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232
Regarding the method of visualization for in stantly
purifying
all
negativities and sufferings
through the fire of wisdom, after having stretched
and bent your limbs for three times, (sit) in the attitude of Samadhi. The main point of the breathing is to (quickly) inhale the rough air and hold it. The main point of the mind is to visualize a violently flaming red RAM at the center of (each of) the four chakras. Its frre entirely fills our body. Sounding RAM, the
flaming ftre must be absorbed inside the three chan nels. For applying bliss and emptiness as the path,
again (sounding) RAM , the four RAM in the four
chakras melt into light one after the other, and our body becomes a mass of fire. As the materiality (ofthe body) has been burnt, sufferings cease, the body and mind become clear and pure, and plea sure and heat increase.
233
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234
The mass of flre expanding outside the body
and the material vision being burnt is the main point nf the view. The pure red color of flre is the main point of the secondary cause . Its hot tactile sensation is the main point of non-distraction. By combining these three main points, the dualistic thoughts which grasp at characteristics will be purified and liberation in the B ase will be sealed in a condition in which bliss and emptiness are recognized to be one 's natural manifestation. Regarding the method for rapidly kindling one's heat by applying the main point of the body, sit in Tsogpu with the waist straightened up, bend the
neck to press the throat (with your chin), hug the knees with your hands and tighten the four muscles (of the arms and legs). Slowly rotate your waist
towards the left side and (then) the right side. If you do this over and over, the bodily heat will quickly increase.
235
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23 6
Regarding the supreme method for kindling one's heat by applying the main point of the visu alization of the channels, (firstly) visualize your selfas the Blissful One (Guhyajfiana), as a heap of five-colored fire (the color of ruby). At the secret place, visualize the Vajra fire of Tummo as a very hot red HUryf. The very hot litJ¥ enters through (each of) the soles of the feet. Pervading every part of the body, the red current goes out at the crown of the head. (Then) it enters (again) through (each of) the soles of the feet, pervades every part of the body and goes out at the crown of the head. (For) the downward absorbing of the Thigles ofheat, a green (Thigle) which is the father ofheat, and the support of the perceiving faculty of con sciousness, enters through the right nostril and is absorbed inside the Roma (channel). A red (Thigle) which is the mother of heat, (related to) attach ment, enters through the left nostril and is absorbed in the Kyangma (channel).
237
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23 8
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A yellow (Thigle) which is the son of heat, (re
lated to) the qualities inseparable from the view, enters through the secret place (sexual organ) and is absorbed in the Kundharma (channel). A white (Thigle) which is the basis of heat, the support for developing (presence and) memory, enters through the crown of the head and is absorbed inside the central channel. Regarding the method for forcefully kindling one's heat by applying the main point of the visu alization of the breathing, while exhaling, the red Tummo (fire) is ejected from the right nostril.
While inhaling, it must be absorbed through the left nostril in the chakra below the navel. The essence of heat below the navel develops more and more in the form of a flame. (This flame rises) to the top of the Dhuti which is heated by the wisdom fire and reaches the Thigle (consist ing) ofthe pure essence (of nectar) in the center of a (sphere) resembling a multi-colored twisted ball
of thread.
239
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stale air three times, and in the unification (of the upper and lower airs) take the Tsogpu position with
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the sole of the right foot pressed firmly on (the inside of) the left ankle, cross the arms and hug the (right) knee with the elbows. Below the navel visualize a red Thigle with a RAM,
the essence (of heat), blazing so strongly
that our body, just like a mass of molten iron, be comes intensely red and hot. At times (visualize that) the flames blaze out side and the heat pervades all material objects of the external vision. At times apply a Bep in lotus position with the unification (of the upper and lower airs), (visualizing that) from all the pores of the body violent sparks of fire spread out. By practicing in this way for one week, the ex perience of heat will concretely manifest; while for those who practice continuously, the yoga of the Tummo clothes will be realized.
243
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244
If (such) qualifications do not arise quickly, pre pare a pill the size of deer dung with Gyatsa (sal amro.oniacum), Gyamtsa (sallucidum; rock salt), Kharutsa (black salt), white molasses and the bile of black yak. If you t�e this on an empty stom ach, the bodily heat will arise and mastery will be achieved. Regarding the method for eating the food of prana and mind - the immaterial food of Samadhi - in the morning exhale the stale air (and then) imagine that the surrounding space dissolves into light and is then integrated with the air. Swallow ing the air (of the five elements) as the essence of nectar, visualize the inside ofthe body completely filled with nectar. Holding the air with the unifica tion of the upper and lower (airs), stop (taking material) food and meditate (in this way) over and over. This will result in a natural limpidity of mind and bodily health, the development of experiences, and no desire for food.
245
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246
If the substance of the air element is too stron (visualize) the Dakini of Rigpa on the top of t heart (turned upside down) with the point up. S is red and holds a curved knife with which s
cuts off the top of our heart. A current of white a: red essences descends from the secret place oft Dakini ofRigpa. It completely fills the dimensi• of our heart so that all parts of the body are p< vaded by an ineffable pleasure. Remaining co. centrated in that state, qualifications will ari� Attachment to food will naturally dissolve and ' will succeed in experiencing Samadhi day a1 night. We will not be (conditioned by) donatio (from the faithful), obstacles will be purified,
a1
negative actions will be exhausted. Various (typ of) clairvoyance (will manifest) and miracles w be accomplished.
247
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248
Regarding the method for achieving the immor tal Vajra life, (imagine) the body as the Blissful
One (Guhyajfi.ana) and at the heart visualize Guru Padma Thotrengtsal in union with consort in the center of a kapala of light. From the point of their union visualize a white light of nectar spreading in the ten directions. In this way the power of the Victorious Ones, the vital essence of Pawos and Dakinis, and the splendor of the five elements of the entire universe and its beings, are all unified in the air and integrated in total immaterial bliss. Thus they descend in the form of five pure lights which completely fill the kapala. In that moment tighten a bit the lower door and hold the Parlung kum bhaka.
249
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If we become familiar with this method, the channels and pranas will become purified and per fectly mature. The materially defiled elements will be exhausted in their own condition and illnesses of the humors and unhealthiness will disappear. The Vidyadhara (level) of immortal life will be realized and the life-power of thousands ofPawos and Dakinis will be obtained. The power over the five elements will be accomplished, and liberation will manifest in the dimension of the five kayas. SAMAYA GYA GYA GYA Thus is concluded THE PROFOUND ESSENTIAL UPADESHA OF THE LONG LIFE PRACTICE "THE THIGLE OF VAJRA LIFE"
from The Luminous Clarity of the Universe, Heart Essence of the Dakinis
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SOME CLARIFICATION ON THE PRACTICE OF MANDARAVA
In the Metal-Male-Horse year, on the twenti eth ofAugust 1 990, while I was in my retreat house Khandroi Lingdzong (The Fortress of the Daki nis) in Tsegyalgar, main seat ofthe Dzogchen Com munity of North America, located in the eastern part ofthe United States, I had the following dream in
the early morning. I was inside the retreat house doing a practice
session as usual. Singing the mantra and concen trating more and more on the spreading and ab sorption with strong devotion, I suddenly saw in front of me a very attractive young girl dressed in red. She looked like a beautiful Indian girl, maybe fifteen or sixteen years old
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with a smiling face, and at the same time I looked intensely at her face. While continuously looking at me, she burst out laughing. Immediately I stopped chanting the mantra and asked her, "Are you the Jfianadakini Mandarava?"
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"Don't you know me?" she replied. "I
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Karma Dakini who always assists you." I couldn't make up my mind about who she was but I pretended that I knew her and asked, "Is the way of practicing the recitation correct?" "Yes it is," she said, "however, do not insist much on the quantity ofrecitation in that way. better if you concentrate on the quality!" "Well, then, what is the way of doing a session of quality practice?" I asked again. "I cannot teach that to you. If you really want know about it, let's go to your teacher Dorje Pal dron and you will be able to ask her," she replied. In that moment I recognized that although she manifested younger, she was the Pramoha Ratna Paldzinma.
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"Where is the Precious Dakini Dorje Paldron?' I asked.
"Today the Precious Dakini Dorje Paldron in
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The Pramoha Ratna Paldzinma and I were in side a big hall brightly shining with various pre cious materials. A great number ofyogins and yo ginis, scattered around in groups as if in a market were doing many different things - some of the m were having conversation, some were explaining the Dharma to others who were listening, some were performing yantras, and some were quieti y relaxed in contemplation and so forth. "Where is the Precious Dakini Dorje Paldron? I asked the Pramoha Ratna Paldzinma.
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"Let's go a little farther on from here. I think she must be somewhere in this direction," she said.
Thus we went a little ahead and there I saw the Precious Dakini Dorj e Paldron in a youthful as pect, just like I had seen her once before in my dream. She was replying to questions from some ten yogins and yoginis surrounding her. When we arrived in front of her, the Precious Dakini said, "Oh, my heart disciple ! Welcome here! " We asked for her blessing and she touched her forehead against ours. Then she addressed (the Pramoha) and said, "Pramoha Ratna Paldzinma, have you invited him to this place?''
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"No," she rep lied. "I went to assist Rinp oche while he was doing a retreat on the recitation of the Mandarava Long Life Practice. Then, since he asked me about the way of doing a session of prac tice with quality, I exhorted him to come here to ask the Precious Dakini about it. Thusly, he has arrived here." The Precious Dakini said, "The Mandarava Long Life Practice and the Essential Up adesha of the Thigle of Life are sp ecial up adeshas whose transmission has fallen up on you. Therefore, they are exactly what you know. If you want to do a quality session, in regard to the visualization dur ing the mantra recitation, the mantra turning clock wise around the HRfi:l at the heart - seed syllable of the Yah - and the mantra turning counterclock wise around the B AM at the navel - seed syllable ofthe Yum - have to be visualized as a Tola (chain), comp letely connected above and below while turn ing. You must not only maintain this visualization,
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but you must also (visualize) rays of light spread ing from (the Tola) to activate the samayas of all the Jfianadakinis, the Three Roots and the Long Life Deities. Then (you must) receive their bless ings in the form of countless five-colored Thigles and rainbow lights which gently dissolve in the seed syllables and the mantra chain. Maintaining this visualization, one should sing the two root mantras with a melody a quantity of times corre sponding to one's age; and then, without ever los ing the visualization for the recitation, the two root mantras should be recited at least one hundred and eight times each to properly activate the samayas. Then, at the beginning of the practice of the Upadesha of the Thigle of Life (srog thig), by the spreading of light from the HRII:I at the heart, all the universe and its beings melt into five-colored lights as the essence of the five elements. With the inhaled air, visualize that they are drawn through the Roma and Kyangma (channels) and bound in the central channel while pushing down the upper air. Then, when you pull up the lower air, visual-
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BAM at the navel. Imagining that in this way you have obtained all the siddhis of immortal life, re peat this phase five, seven or more times. Then, for the purpose of the Chiilen of the Thigle of Life, (imagine that) by the spreading of light from a sky-blue A at the heart all the universe and its beings melt into light which is (then) drawn into the central channel with the inhaled air. Pull ing up the lower air, (imagine that) all this light is absorbed in the light-blue A at the heart. Repeat this phase five, seven or more times. In the end,
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the entire universe and its beings melt into sky blue light which is quickly inhaled with a gulp. Then, while settling into the equality of contem plation (with the presence) of your body integrated in the dimension of the essence of the five ele ments, you must hold the breath in k:umbhaka as long as possible and remain in contemplation. This is the way to do a quality practice session." I then asked her, "Why, when we generate (our selves as) the Jfianadakini Mandarava, there is only a white A as the seed-syllable? Why, when we per form the spreading and absorption (in the begin ning), the red seed-syllables HR1I:I and BAM are respectively visualized on a seat of gakhyil and double triangle; while when we chant the mantras, these seed-syllables are not visualized upon a gakhyil and double triangle seat? Why, during the
Thigle of Life (practice), the seed-syllable is a light blue A? What are the reasons for all of this?" She explained, "The clear generation (of one self as Mandarava) from the white A represents
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the Nirmanakaya. Sounding the red
HR1I:I and
BAM represents the clarity aspect of Sambhoga
kaya. The light blue A in the (practice ofthe) Thigle of Life represents the nature of the Totally Blissful One Guhyajfiana or the essence of Samantabha dri,
the Dharmakaya itself. You can understand all
these meanings from the verses which invoke the empowering blessings." I was preparing to ask some more questions when very stormy weather woke me up. oo
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27 1
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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 Fong Ringo Chiara Carraro Clara Bordeu Claudia Ciardulli David Meyer David Sharp (Bequest) Deppe Jany Dzogchen Community of B rescia (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 Bizzotto Francesco Gracis
273
Gabor Hardy George Blaha Giordano Asoli and Joanna Fagg Giorgio Minuzzo Giovanna Melone Gloria Pera Horst Gelter Ina Schlingemann Janis Page Jiri Rys Johannes Binder 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 Bizzotto Roberto Zamparo Rosanne Welsh Shang Shung Institut -Austria Stefano Pirovano Thierry andAnnick Jeanneret Tom Garnett Ugo Cardea Uwe Gloess Zsolt Somogyvari
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