Lotsawa Series 278E
This publication is intended for those who have already re ceived the Dzogchen transmission from Chogyal N amkhai Norbu
© 2008 Shang Shung Edizioni 58031 Arcidosso GR-Italy tel: 0564 966039
e-mail:
[email protected]
Website: http://shop-it.shangshunginstitute.org
IPC -
- Approved by the International Publica
tions Committee of the Dzogchen Community founded by Chogyal Namkhai Norbu
CH6GYAL NAMKHAI NoRBu
LONGSAL
TEACHINGS VOLUME EIGHT
Translated from Tibetan and edited by Adriano Clemente With the kind help of the A uthor
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Shang Shung Edizioni
CONTENTS
Preface
9
The M ost Imp ortant P oint of the Lama
11 13
G ongdfi
The History The Upadesha on the Total Behavior
27 29 1 09
of Equal Taste
The History Root Text
The Outer, Inner, and Secret Practices of the Guru Wisdom Dakini
The History
The Secret Practice The Outer Practice
The Inner Practice
The Dream of the Mandarava Cave
5
141 1 43 151 1 87 213 255
TRANSLATOR'S NOTE TO THE LONGSAL SERIES OF TEACHINGS
The Longsal Cycle or The Luminous Clarity of the Universe, Heart Essence of the Dakinis (Klong chen 'od gsa! mkha' 'gro 'i snying thig)
is the collection of Chogyal Namkhai Norbu's discovered teachings. This series of publications contains translations of the original texts together with the histories of their discovery. The reader should be aware that in order to thoroughly un derstand and apply the teachings included in the texts, it is essential to rely upon the oral instruc tions of the transmission holder.
7
PREFACE
This eighth volume of teachings from the Longsal cycle contains upadeshas and instruc tions received through dreams over a period of time from 1959 to 2007. The Most Important Point ofthe Lama Gongdu (Bla ma dgongs 'dus kyi gnad gzer) contains in
a few words the essence of the famous cycle of teachings Lama Gongdu, in eighteen volumes, rediscovered by the great terton Sangye Lingpa (1340-96). The Upadesha on the Total Behavior ofEqual Taste (sPyod pa ro snyoms chen po 'i man ngag)
contains extraordinary instructions on how to deal with the five emotions according to the Dzogchen path of self-liberation. The dreams relating to this upadesha are connected to the Mahaguru of Ud diyana Padmasambhava, to the author's uncle Khyentse Rinpoche Pawo Heka Lingpa (191 01959/60), and to the ancient siddha of Uddiyana, Aryapalo. The Outer, Inner, and Secret Practices of The Guru Wisdom Daldni (Bla ma ye shes mkha ' 'gro ma'i phyi nang gsang gsum las byang), received in a single dream in 2007, contains the texts of the
outer, inner and secret ways of applying the prac tice of the Guru Wisdom Dakini or Jiianadakini.
The Dream ofthe Mandarava Cave (Manda ra ba 'i sgrub phug nang gi rmi lam) also known as
9
The experiential instructions of Shrzndra (shrzn dra 'i nyams khrid) is the account of two dreams
in which the author witnessed a Ganapuj a of Mandarava led by the yogini Shrindra and re ceived clarifications. I wish to thank Steven Landsberg, Nancy Sim mons, and Liz Granger for reviewing my English translation. July 2008
Adriano Clemente
10
THE MOST IMPORTANT POINT OF THE LAMA 000
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THE HISTORY In the Wood-Female-Hare year [around the middle of March 1975], while I was living in Pozzuoli near Naples, South Italy, on the morning of the special day in which the Dakinis assemble (the twenty-fifth) I spoke at length to my univer sity students about the story of the great terton Sangye Lingpa. In the afternoon I went to the top of a hill in front of my house and offered a simple Ganapuj a with a piece of ham, bread, and a bottle of wine Maybe because of this, that night in the early morning I had the following dream: .
I was on the slope of a big mountain, where a large crowd of people - monks and nuns, yog-
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Then I went a little ahead, when a yogin ar rived near me. I asked him, "Do you know who the impor tant terton who dwells on the top of this mountain is?" "The important terton is Sangye Lingpa Rinpoche. He is turning the wheel of Dharma of the Gongdu. If you don't know about it, I will inform you", he replied cordially. "I have no familiarity at all with this place. Thank you very much", I answered him with re spect, and continued climbing slowly together to ward the top of the mountain. At one point we reached a small meadow at the base of a smooth rock near the top of the mountain where everyone who had climbed up was now sitting, scattered here and there. The
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monks and nuns, seated facing towards the rock in two rows, one outer and one inner, were chant ing loudly something that sounded like an invo cation to Sangye Lingpa. The yogin who was assisting me pointed his finger to a big cave located at the midpoint of the rock above: "Sangye Lingpa dwells in that cave in the middle of the rock. To reach the cave we have to hold our breath. Let's practice pranayama now ! " H e immediately sat on the ground and started to practice pranayama. Looking to my right and my left, I saw many yo gins and yoginis, and some householders and Ngakpas, practicing pranayama. I thought, "I am certain that the little pranayama training and practice which I have done will not be powerful enough to allow me to go from here to that cave. It is more likely that I will reach the rock if I maintain the condition of equality of
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the fourth time through the non-duality of Guru Sangye Lingpa's state and my mind." I did this, and in that very instant I arrived be fore the great terton Sangye Lingpa who was sit ting upon an octagonal crystal at the center of a big cave, on whose walls the mandalas of the dei ties of the Gongdu were shining brightly. He had a youthful body, white with a reddish hue, and he wore a skirt of white cotton, a meditation belt of three colors, and many bone ornaments. His hair was half tied and half hanging loosely, and his hands settled in the mudra of relaxation. He was surrounded by many yo gins and yoginis with bone ornaments. At that moment all of them were singing over and over with the melody of the Six Spaces of Samantabhadra: MA MA KO LING SA MAN TA At a certain point they stopped, and after sounding
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they remained silent in that state, relaxing in contemplation for a short time. Then the great terton Sangye Lingpa said, "Oh, noble students, listen! I am going to give you a special upadesha which contains the quin tessence of the Lama Gongdu." Then he sounded: A and remained for a brief time in contempla tion. In that moment the yogin who had previ ously assisted me and some of his friends arrived there by means of the pranayama practice. After a while the great terton Sangye Lingpa, in a slow and pleasant voice, taught the follow mg:
The union of primordial states is beyond words. In the instant Rigpa (all) primordial states are unified. The single Thigle is marvelous. All dharmas are perfected in the union of primor dial states. A A A
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As soon as he had pronounced this, the body of Sangye Lingpa became a large Thigle of sky blue light, while all the yogins and yoginis pres ent started to chant, like the hum of a crowd, invocations to him. Since I noticed that some yo gins and yoginis were staring directly at my face, I concentrated one-pointedly on the blue Thigle and prayed from the bottom of my heart: "Sangye Lingpa Rinpoche! Please appear again in your body ! " While I was thus fervently praying, I woke up. I understood the dream was very significant and immediately wrote down these notes. oo �oo � !T!oo ,..;;... �oo "v'
25
Sangye Lingpa
THE UPADESHA ON THE TOTAL BEHAVIOR OF EQUAL TASTE 000
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� � rom the Luminous Clarity of the Universe, Heart Essence of the Dakinis
Herein Is Contained THE UPADESHA ON THE TOTAL BEHAVIOR OF EQUAL TASTE
THE HISTORY Around the middle of the first month of au tumn of the Earth-Female-Boar year [1959] I paid a visit to Gyalwa Karmapa in Rumtek (Sik kim) for a week. One early morning I had the fol lowing dream: I was inside the large debate hall of an un known monastery, together with many novice and fully ordained monks of various schools who were assembled there. They were vehemently de bating on topics such as whether the essence of the three vows is the same or different, and which is the way for a single individual to maintain all of the three vows in oneself. I was there in a re laxed mood, reflecting on their ideas. At one point a young monk came to me and said (in a style used in logical debate), "You can
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surely read those letters on the rocky face of the mountain over there. You must understand this." "I acknowledge this ! " "If you know how to read them, it i s necessary to go there. You must understand this ! " "I acknowledge this ! " "Well then," h e said, "the two o fu s have to go right now to read them, because if we delay, ob stacles may arise. You must understand this." "I acknowledge this ! " After I replied with these three acknowledg ments, we slowly walked out of the debate hall. The young monk then said, "Although I have seen those amazing letters on that rock face many times . before, I have never met someone who could read them and took interest in them. This time I noticed on the melong around your neck the first of the letters which are on the rock, and I understood that you must be familiar with those amazing letters. Therefore I invited you to come
outside. Excuse me. "
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"Well then, let's go and read those letters," I said. We went there and on the lower part of a high rocky mountain, in front of the debate hall, upon a smooth surface, I saw the root symbol of the Luminous Clarity ofthe Universe, Heart Essence ofthe Dakinis, followed by these lines:
On the peak of the White Crystal Mountain The Mahaguru of U ddiyana Is turning the wheel of Dharma Of the Total Behavior ofEqual Taste. A LA LA HO E MA HO ! As soon as I read these words one time, I looked at the young monk, but he had become a young woman, dressed like a Pramoha. I was a little surprised. "Who are you?"
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"I am Sakara, the guardian of the sacred place White Crystal Mountain". "Please bring me to the place where the Mah aguru of Uddiyana is turning the wheel of Dhar ma of the Total Behavior of Equal Taste!" I re quested her. She smiled radiantly, "Of course I will help you! This is the reason why I invited you. Now let's stay here for a while and sing the Song of Vajra." We sang it, and at the end of the Song of Vajra I realized we had arrived inside a long corridor in a transparent crystal palace. In that moment Sa kara, the guardian of sacred places, said, "Let's go ahead", and after crossing the corridor, she led me to a room in which there was something that resembled a square bed with a canopy of blue silk. She opened it on one side, and said, "Come inside ! " I entered and there was nothing but a multi colored mattress. As soon as we found ourselves
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The moment we arrived he stopped teaching, and with a j oyful expression said, "Oh! Longchen Rolpai Dorje! Welcome here!" showing clearly that he knew me. Joining my palms at the heart, I went to stand before him. He placed his forehead against mine and said, "Well, now sit down in the row. We are going to practice the Yoga of the Song of Vajra." We sat on the ground in front of him, and then master and students placed their right hand at the heart in a mudra (of homage), with their left hand facing outside as in the mudra of giving protection. The women placed their hands in the same mudras, but with the opposite hands. In this way they sang the Song of Vajra. After a while I thought, "Is he really the Mahaguru ofUddiyana? He must be someone who knows me, but who?"
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While I was thinking, the great yogin and mas ter said: "Oh! Noble students ! Now I will give you the teaching on the Total Behavior ofEqual Taste." He sounded a long A and remained for some time in that state. Then he started with: MASMIN SA GHU LI TA YA PA The A ti behavior of Samantabhadra does not mean escaping from the phenomena of samsara. Whatever exists is applied in one s behavior as it really is in the authentic condition ...
While he was thus teaching many verses, I awoke. In that moment I clearly remembered my dream, but I could recollect only the verses quot ed above. Alas!
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In the Earth-Female-Sheep year [on the eighth of November 1 979], while I was leading a Dzogchen Community retreat in San Francisco, California, the United States of America, in the early morning I had the following dream: I was explaining to the participants in the re treat the way in which in Dzogpa Chenpo one should apply the behavior of Samantabhadra. In that moment I remembered clearly that in a past dream I had received an extraordinary teaching called The Upadesha on the Behavior of Equal Taste from a young yogin said to be the Mahag uru of Uddiyana, and also that upon awakening I had been able to recollect only a few verses of the upadesha. I also recognized that the present situation, in which I was teaching the people in the retreat the way to apply the behavior of Samantabhadra in Dzogpa Chenpo, was a dream. I
thought to myself, "This time I definitely have to find out where the book of The Upadesha on the Behavior ofEqual Taste is ! "
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In one instant my vision completely changed, and I found myself alone inside a huge cave of crystal rock vividly shining with multicolored lights. In its innermost part, upon a smooth sky blue surface of crystal rock I saw many self-orig inated letters, distinctly clear, as if written with molten gold. I thought, "These self-originated letters on the crystal rock must certainly be The Upadesha on the Behavior ofEqual Taste!" and I hurried clos er. When I looked at them thoroughly, I discov ered it to be so. With great j oy I quickly sat down comfortably in front of the crystal rock, and with one-pointed concentration I started to read slowly the following verses: 'A A HA SHA SA MA The Ati behavior of Samantabhadra does not mean escaping from the phenomena of samsara. Whatever exists is applied in ones behavior as it
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Of all phenomena of the universe and its be ings, of samsara and nirvana, there is nothing which is not an ornament of Samantabhadra. Therefore one should go beyond the limits of ac cepting and rejecting, transcending all in total contemplation. Of all the actions of the three gates, there is nothing which is not part of the dimension of Rigpa. Therefore one should integrate in this condition the Tsal energy of the manifestation of Rigpa. Behaving like a bee, one should acquire the supreme capacity and discover one s state. Behaving like a deer, one should realize the profound meaning and not remain in doubt. Behaving like a lion, one should possess the confidence of the resolute conduct of self-liber ation. Behaving like a madman, all hopes and fears exhausted
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As long as one is subject to dualistic vision, one should devote oneself to the main point of the practice of self-liberation in all four aspects of behavior through a stable continuity ofpresence and awareness.
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In all circumstances of daily behavior, being aware of the authentic situation of the three gates, one should maintain undistracted presence and integrate with the state of contemplation. Since every enjoyment that arises as the ob ject of the five senses self-liberates without any dualistic concept or attachment to it, objective vi sion . . . (All of) the six aggregates, self and others, good and bad, accepting and rejecting, pleasure and pain, hope and fear, and so forth, self-liber ate in their own place when one remains in con templation in the recognition that they are equal and non-dual. For a yogin who has the power offamiliarity, whatever vision or thought appears, arising and liberation occur at the same time, like snow fall ing on a lake. For a beginner, a vision or thought self-liber ates without effort in its own condition through direct observation the moment it is noticed, like dew touched by the sun.
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At night one should visualize a white A in the center of a Thigle at the heart and remain in con templation; or relax in the presence of whatever thought arises in the mind. If one falls asleep without distraction . . . in a relaxed condition, natural clear luminosity mani fests, and dreams are perfectly mastered. When one has genuinely trained in the con templation of natural clear luminosity, the conti nuity of illusion of the three gates is interrupted and liberation in the self-perfected dimension of light is certainly achieved. In the early morning one should awaken with the clear presence of the A in the Thigle at the heart; or one should refresh its presence, exhale the stale air with the sound HA, and direct one s Rigpa in the space in front of oneself (Namkha Arted). In the state of non-duality between the outer and the inner- the ultimate dimension (Ying) and Rigpa -, in the expanse of the white A where the state of Guru Samantabhadra and one s Rigpa are the same, one should apply the Yoga of unifi cation of the (Guru s) primordial state with one s mind.
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In general one should continue without dis traction, like a river flowing, in the state where all illusory thoughts - the moment they arise self-liberate in total relaxation (Tregchod) in the expanse of instant Rigpa. As long as the separation between contempla tion and post-contemplation exists, one should be one s own helper: without ever partingfrom pres ence and awareness, one should become adept in the main point of behavior.
When I reached this point, the loud voices of some participants in the retreat awakened me. It was already some time after dawn. I immediate ly arose and went to have breakfast. When my breakfast was over, after a short time I started the daily session of teaching. During the session, at one point I had to explain something about be havior and in that moment I clearly remembered my dream. Then, as soon as the midday meal was
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58
On the twentieth day of the third month in the Earth-Female-Snake year [on the fifth of May 1 989], while I was leading a retreat in Schlenpen, near Freiburg, South Germany, in the early morn ing I had the following dream: I was alone, climbing slowly to visit my un cle Khyentse Pawo Heka Lingpa at the midpoint of a high snow-covered mountain. At a certain point I felt so tired that I could not go on, so I crouched near a big boulder to rest. All of a sud den a beautiful girl, apparently from Central Ti bet, approached me. "Why have you come to this place?'' she asked. "Knowing that my uncle Khyentse Pawo Heka Lingpa lives on this snow mountain, I have come to visit him. However, now I am tired and cannot proceed further."
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60
"Your uncle Khyentse Pawo Heka Lingpa no longer lives on this snow mountain. He dwells inside the mountain. There is no need for you to climb any further". "Do you know where my uncle Khyentse Pawo Heka Lingpa dwells?" "Certainly I know. I am one of the assistants who obey his command." "Well then, please take me to him" I im plored. "All right! Let's go there with the assistance of Wind Dorj ema." After she slowly pronounced YAM YAM YAM about ten times, a cyclone suddenly mani fested and we traveled wrapped inside it. I was a bit afraid and held tightly to her. For about ten
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seconds we traveled in silence, and then we ar rived in a pleasant place with many trees full of multicolored flowers among crystal rocks scat tered everywhere. A short distance away there was a sky-blue crystal rock almost the size of the big stupa at Samath, a sacred place in India. In that moment the guardian assisting me pointed her finger at the crystal rock, "We have to enter this crystal rock. Your uncle Khyentse Pawo Heka Lingpa is teaching there now." We crossed the entrance of the blue crystal rock and entered a spacious cave of transparent crystal. In its innermost part a young yogin, may be twenty years old, was sitting upon a natural, low throne of crystal. He had dark blue matted hair hanging loose, with a small part of it tied on the crown of the head ornamented with a vajra
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and mirror, and was wearing a sky-blue silk gar ment. He looked similar to the yogin said to be the Mahaguru of Uddiyana, whom I had met once before in my dream. He was singing the hundred syllable mantra together with a retinue of some thirty yogins and yoginis with bone ornaments. When we arrived near the yogin, he smiled and with his right hand waved at us to sit down on the ground in front. We hurried there and j oined them in singing the hundred-syllable mantra. I noticed the melody was the same that we generally use. Then I whispered to the guardian, "Is this yo gin my uncle Khyentse Pawo Heka Lingpa?" "Yes, he is", she replied. In that moment I thought, "This yogin abso lutely does not look like my uncle Khyentse Pawo
65
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66
Heka Lingpa. How can this be?" and I remained relaxed. When the hundred-syllable mantra ended, the yogin gently sounded in a relaxed way a long slow A. At the same time, all those assembled sounded it together. I thought, "Their way of practicing the Gu ruyoga of the White A is exactly the same as the one we use in the Dzogchen Community! " and with a feeling of j oy I also sounded the A and applied the Guruyoga of the White A. After we relaxed in the state of the A sound for about five minutes, the yogin, with a pleasant and melodi ous voice, taught the following: 'A A HA SHA SA MA The Ati behavior of Samantabhadra does not mean escaping from the phenomena of samsara. Whatever exists is applied in one s behavior as it really is in the authentic condition.
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68
Of all phenomena of the universe and its be ings, of samsara and nirvana, there is nothing which is not an ornament of Samantabhadra. Therefore one should go beyond the limits of ac cepting and rejecting, transcending all in total contemplation. Of all the actions of the three gates, there is nothing which is not part of the dimension of Rigpa. Therefore one should integrate in this condition the Tsal energy of the manifestation of Rigpa. Behaving like a bee, one should acquire the supreme capacity and discover one s state. Behaving like a deer, one should realize the profound meaning and not remain in doubt. Behaving like a lion, one should possess the confidence of the resolute conduct of self-liber ation. Behaving like a madman, all hopes and fears exhausted, one should integrate vision and Rigpa.
As long as one is subject to dualistic vision, one should devote oneself to the main point of the practice of self-liberation in all four aspects of behavior through a stable continuity ofpresence and awareness.
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In all circumstances of daily behavior, be ing aware of the authentic situation of the three gates, one should maintain undistracted presence and integrate with the state of contemplation. Since every enjoyment that arises as the object of the jive senses self-liberates without any dual istic concept or attachment to it, objective vision liberates itself in clear and empty Rigpa. (All of) the six aggregates, self and others, good and bad, accepting and rejecting, pleasure and pain, hope and fear, and so forth, self-liber ate in their own place when one remains in con templation in the recognition that they are equal and non-dual. For a yogin who has the power offamiliarity, whatever vision or thought appears, arising and liberation occur at the same time, like snow fall ing on a lake. For a beginner, a vision or thought self-liberates without effort in its own condition through
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72
At night one should visualize a white A in the center of a Thigle at the heart and remain in con templation; or relax in the presence of whatever thought arises in the mind. If one falls asleep without distraction in the state of Rigpa in a relaxed condition, natural clear luminosity manifests, and dreams are per fectly mastered. When one has genuinely trained in the con templation of natural clear luminosity, the conti nuity of illusion of the three gates is interrupted and liberation in the self-perfected dimension of light is certainly achieved. In the early morning one should awaken with the clear presence of the A in the Thigle at the heart; or one should refresh its presence, exhale the stale air with the sound HA, and direct one s Rigpa in the space in front of oneself (Namkha Arted). In the state of non-duality between the outer
and the inner - the ultimate dimension (Ying) and Rigpa - in the expanse of the white A where the state of Guru Samantabhadra and one s Rigpa are the same, one should apply the Yoga of unifi cation of the (Guru s) primordial state with one s mind.
73
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In general one should continue without dis traction, like a river flowing, in the state where all illusory thoughts - the moment they arise self-liberate in total relaxation (Tregchod) in the expanse of instant Rigpa. As long as the separation between contempla tion and post-contemplation exists, one should be one s own helper: without ever partingfrom pres ence and awareness, one should become adept in the main point of behavior. All thoughts of emotions which arise possess their specific characteristics; nevertheless, none of these characteristics exist in the state ofRigpa
beyond conceptual mind. If on_e remains evenly in the state of instant Rigpa which is beyond all characteristics, the various emotions are se1J-pe1jected as the wis dom ofself-liberation. Those who have no capacity for self-libera tion, since they depend on the secondary causes of thoughts, should apply the specific methods of
practice related to the emotions of attachment, anger, ignorance, pride, andjealousy.
75
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Concerning the way to apply attachment as the path, a male should find a beautiful woman and a female an attractive Pawo, ifpossible en dowed with all characteristics, as the objects of passion. Otherwise, one should unite with someone who has no defilement caused by damaged sa maya, who is interested (in the practice), does not violate the bounds ofsecrecy, is pleasing and capable of arousing passion, and has the capac ity to increase the sensation ofpleasure. The pure and luminous Pawo and consort should set in motion their Dhatu, the Thigle, by means ofwhatever amorous arts such as embrac
ing, hugging, clasping, kissing, and so forth.
In order to make passion blaze as pleasure,
one should rub the Vajra in the Padma with great vigor. When the Thigle reaches the base of the sexual organ, an experience of ineffable and non conceptual pleasure develops.
If one feels the danger of losing (the semen),
one should pause, plug (the specific place) with a white HU¥, and pull up the lower air.
77
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78
In this way the experience ofpleasure will be prolonged, and the pure essence, without being impaired, will be maintained. If the sensation
of pleasure diminishes, one should resume the movement and apply various amorous arts. When the essence ofthe experience ofpleasure and clarity arises naked and clear as Rigpa and one does not move from this condition, if the im purity leaks, the sensation ofpleasure increases. It is not possible to lose the pure essence in the state of totally unimpeded Rigpa. If the pure essence is lost, it is a sign that contemplation has not been genuinely stabilized. If one maintains the vivid, naked presence of the experience ofpleasure arisingfrom the union of Yah and Yum, without grasping at the concept ofpleasure or clarity, attachment itself manifests as bliss. If one has the feeling that the Thigle is about to be lost and can no longer hold it, one should
lead it to the lamp of the empty Thigle by pull ing up the lower air strongly and sounding a long light HIK according to one s circumstance.
79
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80
One should hold the breath and shake one s body and limbs. (In this way) the sensation of pleasure spreads through the body so that the ma terial Thigles settle in their seats, and undefiled, nonmaterial bliss arises from within. In that moment Yab and Yum practitioners have no thoughts ofpassion, and thus the experi ence ofpleasure beyond attachment self-liberates in the expanse of blissful and empty Rigpa. Fools are bound by the craving of passion, thus their pleasure vanishes and they wander in the samsara of suffering. The Yogin enjoys pas sion without grasping at it, so that bliss and emp tiness, beyond attachment, manifest as an orna ment. In the relative (sense), since the Thigle is not impaired, one s body becomes light, longevity in creases, and a youthful appearance develops. In the absolute (sense), by having no attachment to the Thigle, emotions self-liberate and bliss is en
joyed. Concerning the way to apply anger as the path, one should visualize in front of oneself the object of one s anger, such as one s enemy, and so on, and engage in thoughts that arouse anger.
81
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82
When anger arises . . . develops heat in the body, and (this) heat concentrates at the heart region. (Then one should) unify this heat with a dark red letter RAM blazing in the Kundharma at the junction, hold the air in closed Kumbhaka at the generating (chakra), and direct the ocean on the RAM at the junction of the three (channels). (Then) one should imagine that a red current offire develops from the RAM, and that one s whole body becomes a flaming heap. By turning the sides to the right and to the left and repeating the Kumbhaka holdings, anger self-liberates. Performing Beps in the lotus position, (one should imagine that) sparks offire spread (from one 's /;Jody), and that (outer) vision, too, is a di mension offire. (In this way) in one, two, or three weeks, the yogin will develop the great heat of Tum mo. In a state ofclarity, impossible to identify, one s body blazes with tumultuous heat. If the heat dis appears, one should repeat (this practice) again and again (until) anger is stabilized as heat.
83
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84
When the necessity to exhale and inhale arises, one should (exhale and) relax completely by sound ing a slow RAM; (then one should inhale imagin ing that) one s mind and prana are absorbed in the.fire at the junction (of the channels). (At this point) one s body is clearly felt as a mass of heat, completely beyond the obstacles caused by attachment to its concreteness. There fore, by remaining in contemplation in the state of primordial purity, anger self-liberates as the heat of emptiness and clarity. Fools are strongly conditioned by anger, and thus experience unbearable conflicts and suffer ing. For the Yogin, anger is the condition of heat which manifests as the wisdom of clarity and emptiness beyond attachment. This method develops heat, increases the di gestive power and bodily strength, and the ca pacity ofmiraculous manifestation. In particular, since there is no attachment to prana and pres ence, anger self-liberates and blazes as heat. Concerning the way to apply ignorance as the path, without following thoughts of the three times, one should concentrate one-pointedly be tween the eyebrows, and (then) relax quietly with outfixating on any concept.
85
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At the time offalling asleep (into the state of) ignorance, one should lie down on a comfortable bed - males on their right side, females on their left - with a high pillow and in a place with good ventilation. (Then) one should direct one s presence on a white A at the heart shining with its own natural light inside a five-colored Thigle as the essence of the unification of prana and mind, and fall asleep. In that moment, in the condition of Dharmata beyond thoughts, the contemplation of natural light arises in which the Dang ofclear luminosity of self-originated Rigpa continues quietly with out interruption. If there is no one-pointed presence of Rigpa and thus one is subject to illusory dreams, one should (sound) A and project one s prana and presence into space to eliminate sleepiness, and sit in Tsogpu clasping one s knees (to the chest).
(Then) one should relax at ease in authentic presence and clarity without following thoughts of the three times. If one falls asleep without wa vering from this condition, the continuity of illu sion comes to an end.
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Even though illusory dreams arise, one recog nizes that one is dreaming. Since one possesses the experiential methods for transforming and multiplying, (dreams) become a secondary cause for dissolving illusion. In particular, immediately after a thought has ceased and before the arising of(another) dream thought, the experience of clear luminosity of one s Rigpa beyond thoughts self-liberates in the wisdom ofpresence and emptiness itself Fools are subject to ignorance, and wrapped in sleep, wander in samsara. For the yogin, igno rance self-liberates in natural clear luminosity in the expanse ofpresence and emptiness.
He continued speaking until this point with clarity, purity, and elegance. In that moment, I was awakened by some workers shouting in
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the guesthouse. The day was dawning, and for tunately, as soon as I awoke, I remembered my dream. I immediately searched for paper and pen and started to write some rough notes. Since I had the impression I could remember most of this extraordinary upadesha, except for a few lines, I wrote it all down. That day at noon, after the teaching session, Gabriele, a German woman from the Dzogchen Community, gave me a blue hexagonal crystal, three fingers in size, with the design of a triangle inside; except for the size it was similar to the one I had seen in my dream. I understood this to be a very auspicious sign. I had already met this extraordinary upadesha twice, and both times I had written down notes. Therefore, when I returned to Italy, I compared the old versions with the new and edited the text as
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In the Earth-Female-Hare year [from the fif teenth to the seventeenth of September 1 999] , while I was in Taxco, a town in Mexico, I gave teachings on the preliminary and the main prac tice of Dzogpa Chenpo to many local and for eign students assembled in the theater of a big hotel called Cerro de I a Mision. On the twentieth, a Monday, we went to a hotel on the mountain top and I took a bath. The place had a vast, open view, so I practiced Namkha Arted. After a while, a vision appeared which was similar to one I had previously had during a dark retreat. Maybe be cause of this, that night, in the early morning, I had the following dream. I and about ten of my students - Tibetan, Chinese, and Westerners - were in an unknown place where we knew there was a powerful stat ue of Buddha that had been erected by a king of
Shambhala in ancient times. In order to visit that statue we walked across a desolate plain full of ravines. At a certain point we arrived at a river;
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since everybody was tired, we stopped and each of us drank much water. Then in the distance we saw someone walking slowly in our direction. His hair was tied in a topknot, he wore anrag shorts and bone ornaments, looked between thir ty and forty years of age, and held a khatwanga (trident). I said to my friends, both in Tibetan and in English, "He must certainly be a yogin from this sacred place. Let's ask him some questions about it." After a while he arrived near us, and smiling he said in a sort of Western Tibetan dialect, a little difficult to understand, "What a pity! In ancient times there were many sacred monuments to visit
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in this place which had been erected by the kings of Uddiyana and Shambhala. However, these days the whole country is full of Muslims, and since they have destroyed all the ancient sacred objects which were the three supports (of Body, Voice, and Mind), nothing has remained except one statue of Buddha. I imagine you have come to visit that statue." "Yes, we have" I replied. "How far is that Bud dha statue from here?'' "My goodness ! " he said surprised, "That Bud dha statue is at a distance of more than three days. You cannot travel in this country. If the local Muslims see you, they will immediately put you to dee1:th!" Then he pointed to a rocky hill on the other side of the river, not far from where we were,
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its own natural light. The yogin led us further and further inside, and we followed him. I asked him with respect, "Supreme Siddha, what is your name?" "In the past, in the time of the male and female Vidyadharas of Uddiyana, I was known as Arya palo. Now my name is JfHinasiddhi." "What is the name of your amazing place?'' "Today this place is called U ddiyana". I joined my palms at the heart, and pleaded, "Please ! Accept us with your compassion." He smiled, "Well then, I will bring you before
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ended, I looked in all directions to see where the yogin was, but he was nowhere to be found. On the back of the Mind-support of Shri Va jrasattva I saw the symbolic letter similar to CA with the vertical stroke and crescent moon orna ment on top, quite big in size and as if written with molten azurite, followed by many syllables apparently in Tibetan Uchen. I slowly approached it and looked carefully. I saw many verses in ex cellent Tibetan Uchen character with two dots, one on top of the other, separating each syllable, and the Terma sign at the end of the line. They contained the special teaching on the principle of behavior that I had already received a few times before.. These are the verses:
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'A A HA SHA SA MA The Ati behavior of Samantabhadra does not mean escaping from the phenomena of samsara. Whatever exists is applied in one's behavior as it really is in the authentic condition. Of all phenomena of the universe and its be ings, of samsara and nirvana, there is nothing which is not an ornament of Samantabhadra. Therefore one should go beyond the limits of accepting and rejecting, transcending all in total contemplation. Of all the actions of the three gates, there is nothing which is not part of the dimension of Rigpa. Therefore one should integrate in this condition the Tsal energy of the manifestation of Rigpa. Behaving like a bee, one should acquire the su preme capacity and discover one's state. Behav ing like a deer, one should realize the profound meaning and not remain in doubt.
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Behaving like a lion, one should possess the confidence of the resolute conduct of self-liber ation. Behaving like a madman, all hopes and fears exhausted, one should integrate vision and Rigpa. As long as one is subject to dualistic vision, one should devote oneself to the main point of the practice of self-liberation in all four aspects of behavior through a stable continuity of presence and awareness. In all circumstances of daily behavior, being aware of the authentic situation of the three gates, one should maintain undistracted presence and integrate with the state of contemplation. Sinc.e every enjoyment that arises as the object of the five senses self-liberates without any dual istic concept or attachment to it, objective vision liberates itself in clear and empty Rigpa. (All of) the six aggregates, self and others, and bad, accepting and rejecting, pleasure and pain, hope and fear, and so forth, self-liberate in their own place when one remains in contem plation in the recognition that they are equal and non-dual. good
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1 12
For a yogin who has the power of familiarity, whatever vision or thought appears, arising and liberation occur at the same time, like snow fall ing on a lake. For a beginner, a vision or thought self-liber ates without effort in its own condition through direct observation the moment it is noticed, like dew touched by the sun. At night one should visualize a white A in the center of a Thigle at the heart and remain in con templation; or relax in the presence of whatever thought arises in the mind. If one falls asleep without distraction in the state ofRigpa in a relaxed condition, natural clear luminosity manifests, and dreams are perfectly mastered. When one has genuinely trained in the con templation of natural clear luminosity, the conti nuity of illusion of the three gates is interrupted and liberation in the self-perfected dimension of light is certainly achieved.
1 13
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1 14
In the early morning one should awaken with the clear presence of the A in the Thigle at the heart; or one should refresh its presence, exhale the stale air with the sound HA, and direct one's Rigpa in the space in front of oneself (Namkha Arted). In the state of non-duality between the outer and the inner - the ultimate dimension (Ying) and Rigpa -, in the expanse of the white A where the state of Guru Samantabhadra and one's Rigpa are the same, one should apply the Yoga of unifica tion of the (Guru's) primordial state with one's mind. In general one should continue without dis traction, like a river flowing, in the state where all illusory thoughts - the moment they arise self-liberate in total relaxation (Tregchod) in the expanse of instant Rigpa. As long as the separation b etween contempla tion and post-contemplation exists, one should be one's own helper: without ever parting from pres ence and awareness, one should become adept in the main point of behavior. All thoughts of emotions which arise possess their specific characteristics; nevertheless, none of these characteristics exist in the state of Rigpa beyond conceptual mind. 1 15
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1 16
If one remains evenly in the state of instant Rigpa which is beyond all characteristics, the various emotions are self-perfected as the wis dom of self-liberation. Those who have no capacity for self-libera tion, since they depend on the secondary causes of thoughts, should apply the specific methods of practice related to the emotions of attachment, anger, ignorance, pride, and jealousy. Concerning the way to apply attachment as the path, a male should find a beautiful woman and a female an attractive Pawo, if possible endowed with all characteristics, as the objects of passion. Otherwise, one should unite with someone who h.as no defilement caused by damaged sa maya, who is interested (in the practice), does not violate the bounds of secrecy, is pleasing and ca pable of arousing passion, and has the capacity to increase the sensation of pleasure. The pure and luminous Pawo and consort
should set in tnotion their Dhatu, the Thigle, by means of whatever amorous arts such as embrac ing, hugging, clasping, kissing, and so forth.
1 17
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118
In order to make passion blaze as pleasure, one should rub the Vajra in the Padma with great vigor. When the Thigle reaches the base of the sexual organ, an experience of ineffable and non conceptual pleasure develops. If one feels the danger of losing (the semen), one should pause, plug (the specific place) with a white HU1y1, pull up the lower air, turn the ocean upward, tighten the muscles of the legs, and direct the prana and mind on the lamp of the Thigle. In this way the experience of pleasure will be prolonged, and the pure essence, without being impaired, will be maintained. If the sensation of pleasure diminishes, one should resume the movement and apply various amorous arts. When the essence of the experience of plea sure and clarity arises naked and clear as Rigpa and one does not move from this condition, if the impurity leaks, the sensation of pleasure in creases. It is not possible to lose the pure essence in the state of totally unimpeded Rigpa. If the pure essence is lost, it is a sign that contemplation has not been genuinely stabilized.
1 19
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120
If one maintains the vivid, naked presence of the experience of pleasure arising from the union ofYab and Yum, without grasping at the concept of pleasure or clarity, attachment itself manifests as bliss. If one has the feeling that the Thigle is about to be lost and can no longer hold it, one should lead it to the lamp of the empty Thigle by pull ing up the lower air strongly and sounding a long light HIK according to one's circumstance. One should hold the breath and shake one's body and limbs. (In this way) the sensation of pleasure spreads through the body so that the ma terial Thigles settle in their seats, and undefiled, nonmaterial bliss arises from within. In that moment Yab and Yum practitioners have no thoughts of passion, and thus the experi ence of pleasure beyond attachment self-liberates in the expanse of blissful and empty Rigpa. Fools are bound by the craving of passion, thus their pleasure vanishes and they wander in the samsara of suffering. The yogin enjoys passion without grasping at it, so that bliss and emptiness, beyond attachment, manifest as an ornament.
121
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122
In the relative (sense), since the Thigle is not impaired, one's body becomes light, longevity increases, and a youthful appearance develops. In the absolute (sense), by having no attachment to the Thigle, emotions self-liberate and bliss is enjoyed. Concerning the way to apply anger as the path, one should visualize in front of oneself the object of one's anger, such as one's enemy, and so on, and engage in thoughts that arouse anger. When anger arises, the fire element of (this) blazing hatred develops heat in the body, and (this) heat concentrates at the heart region. (Then one should) unify this heat with a dark red letter RAM blazing in the Kundharma at the junction, hold the air in closed Kumbhaka at the generating ( chakra), and direct the ocean on the RAM at the junction of the three (channels). (Then) one should imagine that a red current of fire develops from the RAM, and that one's
whole body becomes a flaming heap. By turning the sides to the right and to the left and repeating the Kumbhaka holdings, anger self-liberates.
1 23
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Performing Beps in the lotus position, (one should imagine that) sparks of fire spread (from one's body), and that (outer) vision, too, is a di mension of :fire. (In this way) in one, two, or three weeks, the yogin will develop the great heat of Tummo. In a state of clarity, impossible to identify, one's body blazes with tumultuous heat. If the heat dis appears, one should repeat (this practice) again and again (until) anger is stabilized as heat. When the necessity to exhale and inhale aris es, one should (exhale and) relax completely by sounding a slow RAM; (then one should inhale imagining that) one's mind and prana are absorbed in the fire at the junction (of the channels). (At this point) one's body is clearly felt as a mass of heat, completely beyond the obstacles caused by attachment to its concreteness. There fore, by remaining in contemplation in the state of primordial purity, anger self-liberates as the
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1 25
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1 26
This method develops heat, increases the di gestive power and bodily strength, and the ca pacity of miraculous manifestation. In particular, since there is no attachment to prana and pres ence, anger self-liberates and blazes as heat. Concerning the way to apply ignorance as the path, without following thoughts ofthe three times, one should concentrate one-pointedly between the eyebrows, and (then) relax quietly without fixating on any concept. At the time of falling asleep (into the state of) ignorance, one should lie down on a comfortable bed - males on their right side, females on their left - with a high pillow and in a place with good ventilation. (Then) one should direct one's presence on a white A at the heart shining with its own natural light inside a five-colored Thigle as the essence of the unification of prana and mind, and fall asleep.
In that moment, in the condition of Dharmata beyond thoughts, the contemplation of natural light arises in which the Dang of clear luminosity of self-originated Rigpa continues quietly with out interruption.
1 27
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If there is no one-pointed presence of Rigpa and thus one is subject to illusory dreams, one should (sound) A and project one's prana and presence into space to eliminate sleepiness, and sit in Tsogpu clasping one's knees (to the chest). (Then) one should relax at ease in authentic presence and clarity without following thoughts of the three times. If one falls asleep without wa vering from this condition, the continuity of illu sion comes to an end. Even though illusory dreams arise, one recog nizes that one is dreaming. Since one possesses the experiential methods for transforming and multiplying, (dreams) become a secondary cause for dissqlving illusion. In particular, immediately after a thought has ceased and before the arising of (another) dream thought, the experience of clear luminosity of one's Rigpa beyond thoughts self-liberates in the wisdom of presence and emptiness itself.
Fools are subject to ignorance, and wrapped in sleep, wander in samsara. For the yogin, igno rance self-liberates in natural clear luminosity in the expanse of presence and emptiness.
1 29
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1 30
Through this method one's body and voice re main healthy without any effort, consciousness is purified, and clairvoyance arises. In particular, all illusory thoughts of the three times self-liberate in the expanse of clear luminosity of presence and emptiness. Concerning the way to apply pride as the path, one should dissolve in one's ego, which is the root of all illnesses, the illnesses and sufferings of all beings, (and imagine) that they are unified in the place where one feels pain. (Then) one should slap the place where there is pain and visualize a black letter PHAT at that spot. By unifying the prana of the throat with the mind, all illnesses and pains should be absorbed there. In that moment one should massage the place where there is pain, hold the prana and mind in kumbhaka unification, shake one's head, body, limbs, and minor parts, and summon and subdue
all illnesses with the sound PHAT. In this regard, all illnesses due to heat should be scattered in space with the strong sound of PHAT. One should imagine that all illnesses exit (one's body) as a yellowish (vapor) and that the upper part of one's body is filled with coolness.
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1 32
All illnesses due to cold should be pulled downwards with the strong sound of PHAT. One should imagine that all illnesses exit through the lower door as a reddish-blue (vapor), and that the lower part of one's body blazes with fire. All illnesses due to the Air (element) should be purified and eliminated with the gentle sound of PHAT. One should imagine that all illnesses disappear in their own place like a rainbow, and that all parts of the body are filled with nectar. All specific illnesses should be eliminated di rectly in (their own) place of illness through the sound PHAT. (One should imagine that) all ill nesses exit like smoke, and that one's body blazes with light, empty and clear. In that moment the illnesses of the body and the physical sensations of pleasure and pain com pletely come to an end, while pride self-liberates in the state of absolute equality with an experi ence of limpid consciousness without thoughts. Fools cling to an "I" when they are ill, coil themselves up, and experience suffering. For the yogin who is in a state of equanimity beyond grasping, the wisdom of equality, (the non-duali ty of) feeling and emptiness, arises.
1 33
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1 34
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This method purifies obstacles of the body, maintains good health, and increases longevity and prosperity. In particular, by applying non attachment as the path, one self-liberates in the essence of the clear luminosity of Dharmata. Concerning the way to apply jealousy as the path, one should visualize oneself as a wrathful Vidyadhara, and summon all the gods and de mons of jealousy through the hook of the letter DZA at the heart. (Sounding) DZA, all those magically potent gods and demons of the universe that have ar rived in a noisy and frenzied manner are absorbed into the seed syllable. Then one should remain in non-dual contemplation. . (In thi s way) the dualistic thoughts of gods and demons are completely pacified. Thus all vision arises as the dimension of the deity, and (in this) magical manifestation which is clear, empty, and beyond grasping, one is liberated from the peril ous passage of hope and fear. Whatever malicious god or demon (exists for oneself), one should concentrate one-pointedly on it with (one's) prana and presence indivisible, and (sounding) DZA scatter it in the space of Dharmadhatu so that it vanishes like a rainbow in the expanse beyond concepts.
1 35
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If one remains in the state of unimpeded wis dom, which is the authentic condition of primor dial purity beyond conceptual constructs, all du alistic thoughts of oneself and gods and demons self-liberate in the non-conceptual condition of Dharmata. Fools are attached to (the duality of) subject and object, and thus wander in samsara with the sufferings of themselves and others. For the yog in, jealousy self-liberates in totally self-perfected equality as the nature of non-grasping. Through this method all interruptions are elim inated, siddhis manifest spontaneously, and spiri tual activities are accomplished. In particular, one is completely liberated from all sufferings caused by the dualism of jealousy. To summarize, by fully governing all thoughts and activities with presence and awareness, one transcends all in (the state of) total contempla tion. Thus one becomes a Vidyadhara ofAti. Such a (practitioner) becomes the life of the Teaching and lives among Vidyadharas and Da kinis, a peerless protector of beings and the lord of Dharmapalas. SAMAYA GYA GYA GYA
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While I was reading the verses of this teaching I became aware that I was dreaming, and under standing the great importance of this practice I read it six or seven times, and memorized it well. Then suddenly something awakened me. When I awoke, I still had the feeling as if all that I had experienced in my dream had really happened. The day was almost dawning. Since I clearly remembered this amazing dream, I immediately searched for paper and pen and started to write down notes. Thanks to the compassionate energy and activity of the Guru Dakini, I was able to put into writing, without omissions or additions, all the verses of this teaching which explains the principle of behavior. EMAHO ! ALALAHO !
139
THE OUTER, INNER, AND SECRET PRACTICES
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THE HISTORY On the tenth day of the second month of the Fire-Female-Boar year [the twenty-eighth of March, 2007], in the assembly hall of Margarita we did a Ganapuj a to celebrate the tenth day of the Mahaguru of U ddiyana. That night, in the early morning I had the following dream: I was sitting relaxed in a park in an unknown place, carefully practicing the melodies of the morning and afternoon sessions of the Drubchen of Guru Jfianadakini. All of a sudden the Pramoha
Padma Paldzinma arrived and told me, "Lately, during the Drubchen of Guru Jfianadakini of The Luminous Clarity of the Universe, Heart Essence of the Dakinis, held in the E Cave of the Great
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Secret, you learned precisely the way in which Pawos and Yoginis sing the melodies of the prac tice text." I replied, "Considering this to be a great neces sity for the Drubchen of Guru Jfianadakini that is soon going to take place in Tashigar Norte, I have trained meticulously in the melodies of the prac tice texts of the morning and afternoon sessions, and now I almost know them perfectly." Then I asked, "During the last few decades I have received the transmission of various teach ings belonging to The Luminous Clarity of the Universe, Heart Essence of the Dakinis such as The Wish-Fulfilling Jewel, Thigle of the Mind
and The Actions related to the root-initiation of Guru Jfianadakini. I have also propagated these profound teachings as a service to the Dharma and sentient beings. However, now that I have re ceived the practice text of the Drubchen of Guru
Jfianadakini, I noticed that, of the two texts that it contains, The Outer Practice of Guru Jiianada ldni is quite similar to The Wish-Fulfilling Jewel,
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Thigle of the Mind, while The Inner Practice of Guru Jfianadakini corresponds to The Actions re
lated to the root initiation. Therefore, how can I obtain the three practices - outer, inner, and secret - of Guru Jfianadakini which certainly do exist?" She smiled at me, "Since all the teachings of The Luminous Clarity of the Universe, Heart Es sence of the Dakinis are exclusively upadeshas
whose transmission belongs to you, if you go once again to the E Cave of the Great Secret you will be able to receive the outer, inner and secret practices of Guru Jiianadakini in their entirety." "Well then, take me there," I pleaded. "Direct your wish there! " As �oon as she finished talking, the wish to go to the E Cave of the Great Secret arose in my mind, and in that very instant my vision changed.
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I was in that same large cave where I had for merly seen many yogins and yoginis perform the Drub chen of Guru Jiianadakini. However, in front of me, on the wall of crystal rock, there was only a large elegant image of three Thigles. The inside of the upper Thigle was blue, the Thigle on the right was yellow, and the Thigle on the left was red. Inside the upper Thigle there were Tibetan letters in excellent Uchen script as if written in relief with molten gold. I read them one after the other. This is what was written:
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[THE SECRET PRACTICE] � From the Luminous Clarity of the Universe, Heart Essence of the Dakinis
Herein Is Contai�red The Secret Practice of the Guru Wisdom Dakini
NAMO GURU GOMADEVIYE Having sat down comfortably, devoted (prac titioners) should exhale the stale air nine times and then enter the dimension of the Three Vajras of 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 original base (manifest) as a violet BAM naturally resounding inside the sky-blue dimen sion of a five-colored Thigle. Infinite rays spread in the ten directions acti vating the sacred commitments of all Vidyadha ras and Enlightened Beings. When the blessings are reabsorbed like a lasso of light, we instantly transform ourselves into the Dakini: the yogini who is the union of all Dakinis, the non-dual form of Blissful Guhyajfiana and Gomadevi. 151
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She is violet, joyful, and smiling, with her hair half tied and ornamented with vajra, half loose, and spreading (colored) rays of the Five Families. With her right hand she brandishes a curved knife in space; with the left she holds a kapala of blood at the heart. Her body is adorned with five-colored silks and ornaments of jewels and bones. Upon a seat made of a (double) triangle, lotus, and sun she sits majestically with (her right) leg stretched for ward and (her left) bent. At the heart, inside a five-colored Thigle, upon a seat made of a (double) triangle, Gakhyil, and sun and moon, the non-dual Dang of Samanta bhadra and Samantabhadri shines brightly as a sky blue Thigle. On the six comers of the (double) triangle, upon a seat made of a Gakhyil, lotus, and sun and moon, (there are) the Vajranis (symbolizing) the non-duality of consciousness and its objects
(which are) fonn, sound, smell, taste, touch and phenomena. They are (respectively) blue, green, red, yel low, white and sky-blue in a counterclockwise di rection, j oyous and facing the main (Dakini at the center). Their ornaments and way of sitting are exactly the same as (the main Dakini) except for their left (hands) which hold their characteristic symbols. 1 53
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The mandala manifests as circles of light which are the expansion (of the earth), the great expansion (of the solar system) and the total ex pansion (of the universe), completely filled with hundreds of millions ofPawos and Dakinis of the sacred places. Infinite lights and rays spread from the white 0¥, the red AI:I and the blue HUM in the (five colored) Thigles at the three places and from the brilliant red BAM at the navel of the principal (Dakini) and her retinue. (In this way) all the di vine hosts of wisdom Dakinis are instantly invit ed from the sacred places and pure abodes such as the Akanishtha and Kechara dimensions. With devotion and intense longing, we activate the sacred commitment of the Jfianadakini: BAM From the lotus net dimension of Akanishtha, From the Dakini abode of Dhumathala,
From the� sacred place of self-perfected emanation, Great Mother of the perfection of the three Kayas Gomadevi, queen of Dakinis, Remember your compassionate commitment.
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We, fortunate students, Invite you to bless us. Bless this supreme place And confer the four empowerments upon us, su preme practitioners. Eliminate obstacles, negative forces and interrup tions. Bestow the supreme and common siddhis upon us. Oty! AI:I HUryf BAM GUHYA .TNANA DHAKKINI E A RA LLI JAI:I For stabilizing the single taste of the non-dual ity of the Commitment and Wisdom (deities) : AI:I You wisdom deities invited from the Ying dimen-
s10n, You who are the total symbol of samaya (mani festing) through the Tsal energy of Rigpa,
Remain stable in this total mandala of self-per fection Until I reach Enlightenment! JAJ:I HUryi BAM HO .TNANA SAMAYA TI�HTHA AI:I
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The symbolic salutation upon seeing the face of the Jfianadakini of one's Rigpa: NAMO As a symbol of recognizing that the Dakini of self-arisen wisdom Is one's primordially perfect natural face In the originally liberated space of Samantab hadri, I salute and offer the great primordial purity. ATI PUHO PRATISHTCA HO Th e enjoyment of Samantabhadra's clouds of offerings in total equality: Oryi AI:I HU¥ I present clouds of immaterial offerings Manifesting from the Rolpa and Tsal energy of self-originated wisdom, The natural offerings and the five objects of en joyment, The Amrita medicine, blood, and the Torma of self-liberation.
Olyf VAJRA ARGHAM PADYAM PU�HPE DHUDPE ALOKE GHANDHE NAIVIDYA SHAPTA RUPA SHAPTA GHANDHE RASA SPAR�HE DHARMADHATU MAHA PANCA AMRITA RAKTA BHALINGTA BODHICITTA MARA SARVA PUCAA LA LA HOI:I
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The praise and homage to the mandala of the Jfianadakini (with recognition of) 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 Kay as of self-liberation, I offer praise and pay homage (recognizing) the purity of my vision. NAMO PURUSHAYA HOH In this way the dimension of the Vajra Body of the Jfianadakini is realized. As to the method for entering the dimension of the Voice, this is the mantra recitation with the spreading and absorption for the completion (process) of the Tsal of the energy potentiality of non-dual wisdom. Oryi AI:I HU¥ From the white Oiyf, red AI:I, and blue HUiyf, visualized in a five-colored Thigle at the three places of the Jfianadakini, light and rays spread in the ten directions. By activating the sacred commitment of the Vidyadharas and Dakinis of
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the universe, their power and blessings descend in the form of rainbow lights and Thigles which gently dissolve in the life-force (syllable) at the navel. BAM At the navel, upon a double crossed triangle and a sun seat there is the life-force (syllable) BAM, shining red, with the mantra necklace fac ing inward and turning counterclockwise, which is put into action through the method of expan sion and absorption. The quintessential eleven-syllable mantra of the Guru Jfianadakini is: OM BAM GUHYA .TNANA DHAKKINI AH. HUM . .
The most profound life-force essential mantra is: O:tyf BAM Al:f HO¥ The thirteen-syllable mantra of the ocean of Dakinis of the three abodes is: Oryf BAM HARINISA SARVA SAMAYA HU!yl AI:I The universal (thirteen-syllable) mantra should be r�cited one-tenth the quantity of the quintes sential mantra, while the most profound mantra should be (recited and) integrated as much as possible in the dimension of the Voice of the Wis dom Dakini.
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Any fortunate individual who maintains the samaya and enters the three dimensions of the Yogini with devotion will receive the blessings of the Wisdom Dakini. Any devoted male or female, regardless of their level of capacity, will be liber ated from the prison of samsara, the three realms of existence, through the power of truth of the state of Samantabhadra. For individuals of supreme capacity, as soon as they enter the three dimensions of the Wisdom Dakini, the (spiritual) traces of past lives will completely reawaken. Individuals of medium capacity, through the power of having entered the (three) dimensions, will meet an emanation of the Wisdom Dakini in dream or concretely, and experiences and knowl edge (related to her) real state will spring forth in them. Devoted individuals of the lowest of the medium capacity will meet the Wisdom Dakini and
hear her voice either in a dream or in a vision, and obtain the blessings of (her real) state.
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Individuals of lower capacity with devoted aspiration, having entered the dimension of sa madhi due to the strong power of (meritorious) karma accumulated in former lives, will develop mental clarity and the potentiality of knowledge. Even those who are ignorant of the principle of the three dimensions of the Wisdom Dakini but
enter this path with faith and devotion and apply themselves to the mantra recitation will obtain (temporary) benefit and (definitive) happiness. As provisional (benefits), they will have a healthy body, a bright complexion, clear mind and senses, and the elements in harmony. Their minds will be happy and relaxed, and an altru istic Bodhichitta will arise in them. Ultimately, they will obtain the possibility to participate in ·the gatherings of infinite Pawos and Dakinis in the emanated dimensions of the Wisdom Dakini, in the (main) sacred places, and in the places fre
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One should completely realize the signs of having received the blessings as explained in all the texts of the inner and outer sadhanas of the Guru Wisdom Dakini.
SAMAYA
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Concerning the method for entering the di mension of the Mind of the Guru Wisdom Dakini, (here follow the instructions on) the Chogzhag as direct introduction to Dzogchen, the Dang of non duality of primordial purity and self-perfection. Samantabhadri, queen of space, the Wisdom Dakini of the Dharmakaya, manifests as the Sambh? gakaya Guhyajiiana and the Nirmana kaya Gomadevi. Although the Wisdom Dakinis of the three Kayas manifest
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are the primordial self-originated Rigpa, this very Essence-Bodhichitta. The self-originated and primordially pure Rig pa of the original Base - a state which is fresh, natural and authentic - has never been modified nor adulterated by anyone, and has never fallen into partiality or limitations. Free from all the limitations of conceptual con
structs, beyond the object of thought and expres sion, the condition of total equality of the fourth time is recognized as the essence of the instant.
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Rigpa is pure clarity or pure presence: its es sence is empty, its nature is clear and its energy potentiality is without interruption. When (these three) are recognized, they are the three Kayas at the time of the Base. Abiding without conceptual fixation in the ex panse of recognition of the three Kayas as one's own state is said to be the "unmodified contem plation" in the condition of self-perfection. The way the Dang of self-perfection of the pri mordial Base abides as sound, light and rays is similar to the arising of various reflections on the surface of a clear, pure, and limpid mirror. When one is dominated by the distraction and illusion of dualistic thoughts of self and others, of subject and object, although one may know that the reflections are unreal, it is not possible to be liberated from the chain of attachment. Whoever relaxes totally (Chogzhag) in direct
recogniti on of one 's state, in the nature of primor dially complete self-perfection endowed with un limited energy potentiality, (abides in) Dzogpa Chenpo.
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This is akin to being released from the chain of dualistic thoughts when all good and bad re flections appearing in a mirror are (experienced) solely as a manifestation of the qualities of (the mirror) itself. Because of not precisely reco gnizing the natu ral Dang, Rolpa and Tsal of the primordial Base as one's own state, and of being fettered by the chains of dualism, one wanders in samsara with out interruption. When karmic vision manifests in all the aspects of the six aggregate consciousnesses, the skand has (aggregates), dhatus (sense constituents) and ayatanas (sense bases), and one becomes attached to them as if they had real marks of concreteness, attachment, anger, and (the other) emotions pro duce all karmas. Through the function of the six emotions as the cause, the six karmic visions manifest without interruption as the effect. This is known as the samsara of illusory vision. Whoever does not recognize one's own state - which is the nature o f self-perfection similar to a limpid mirror - is like someone who becomes attached to the reflections (in a mirror) as if they were (real) objects.
1 73
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The Essence-Bodhichitta of the primordial Base, basis of all the phenomena of samsara and nirvana, is like a clear, pure, and limpid mirror the base for the appearance of reflections. The mirror is not different from the reflec tions. Reflections are not different from the mir ror. Whatever 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 condition, and cease in its condi tion. All phenomena (related to) the dualism of ac cepting and rej ecting, such as virtues and negativ ities, good and b ad, hopes and fears, (manifest) in the expanse of the primordial Base-Bodhichitta. The primordially pure essence of Samantab hadra does not arise, remain, or cease. It has no essence to be shown as "this is it". It transcends the obje ct of thought and expression.
1 75
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Like space, it does not undergo changes. Like the sun, it has no basis for darkness. 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 the highest moun tain, it is immovable. Like a river, it is uninter rupted. Examples can symbolize its partial aspects, but the totality i� beyond examples. To recognize precisely the total wisdom be yond borders, center, and directions, in which there is neither a subject nor an object of a point of view,
as the state existing in oneself from the
beginning is Dzogpa Chenpo. Whoever relaxes in contemplation in the in stant state of spontaneously perfect Ati, abides in the authentic state of knowledge of the Wisdom Dakini. Regarding the daily attitude of the yogin, the
Chogzhag related to the behavior of the body is similar to a mountain; the Chogzhag related to the behavior of the voice is similar to the ocean; the Chogzhag related to the behavior of the mind is instant Rigpa; whatever vision appears, one leaves it as it is.
1 77
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Just like mountains, due to temporary factors, have many forms, heights, and so
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one can change, do not modify your position but leave it as it is. Although the method of breathing, the gaze, and so forth, are closely related to the sense doors, do not modify your gaze but leave as it is, just like an ocean in which stars and constella tions vividly appear. Although mental judgment, the dualism of good and bad, and so forth, follow after the ob jects of the six aggregates and time, do not mod ify your thoughts but leave them as they are in instant Rigpa similar to a mirror. Although there are many pure and impure vi sions that can be perceived as obj ects, since vi sion is like an ornament of Rigpa, do not modify it but leave it as it is. Through the experience of contemplation beyond thought in the primordially pure empty di
mension of the essence, the condition of instant Rigpa as primordial Dang is established as the Manifest Dharmata.
1 79
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Through the experience of the all-illuminating contemplation in the primordially existing clear dimension of the nature, the condition of self-per fection as unlimited Rolpa is established as the Development of Experiences and Visions. Through the experience of the contemplation of bliss in the primordially manifesting and un interrupted dimension of the energy potentiality, the condition of the single flavor of the multiplic ity ofTsal visions is established as the Full Matu ration of Rigpa. Through the experience of the contemplation of inseparability in the primordially liberated di mension of self-perfection, the condition of to tally equal taste of non-duality is established as the Total Exhaustion of Phenomena. When a limpid crystal is touched by the light of the sun or the moon as a temporary factor, the purity of the five elements spreads as five-colored lights in all directions. In the same way, when the nature of self-per fection of sound, light, and rays manifests as the radiance of the five lights, the karmic vision of samsara of the Six Lokas appears through the ac cumulation of powerful karmas as the secondary factor.
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Although the lights of the crystal manifest out side it because of the secondary factors of place and time, they are not different from the nature of the crystal and thus abide in the essence of the crystal itself. (In the same way,) although the illusory traces ofkarmic vision are perceived as genuine because of secondary factors, they are not different from the nature of self-perfection and therefore abide in the essence of self-perfection. By completely integrating the skandhas (ag gregates), dhatus (sense constituents) and ayata nas (sense bases) in the total Thigle of Manifest Dharmata, which is the authentic Ati nature as it is, one's 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-perfec tion. Receive the upadeshas from a master. Apply them to have concrete experience !
In this way the dimensions of the three Vajras of the Wisdom Dakini will be realized. SAMAYA GYA GYA GYA
1 83
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1 84
Thus Is Concluded The Secret Practice of the Guru Wisdom Dakini from The Luminous Clarity of the Universe, Heart Essence of the Dakinis. This was written. Inside the yellow Thigle there were also Tibet an letters in excellent Uchen script, as if written in relief with molten blue sapphire. I read them one after the other. This is what was written:
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[THE OUTER PRACTICE]
��From the Luminous Clarity of the Universe, Heart Essence of the Dakin is
Herein is Contained The Outer Practice of the Guru Wisdom Dakini
NAMO GURU JNANA DHAKKA DHAKKJNIYE All the preliminary phases of preparation are the same as in the (other) practices of the Wisdom Dakini. The main practice includes the generation stage of the dimension of the form of the deity for the Samadhi in the following way: A
In the primordially pure space of Samantab hadri, in the center of a pavilion complete with all the self-perfected qualities, the seed syllable, a violet letter HRII:£, manifests on a seat made of lotus, sun and moon.
HRIH From the complete instant transformation (of thP- letter) Samantabhadra Padma Heruka (mani fests) as a violet Pawo, shining brilliantly, with one face, two arms, and a joyful expression.
1 87
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His hair is half loose and half tied on the top (ofhis head), ornamented with a vajra, j ewels and a vulture feather. His (right) hand is in the mudra of the Subjugator of the Universe (Nangsid Zil non), and with (his left) hand he holds a kapala with a (long life) vase and embraces his consort. His body is perfected with ornaments of jew els and bones and all the adornments of a Heruka. With one leg stretched and the other bent in the half-crossed position, he sits on a lotus, sun, and moon throne. The Wisdom Dakini, (who is) the Great Moth er, has one face and two arms, and is white with a pinkish hue. She is joyous and charming, in the full bloom of youth, ornamented with a tiara con taining the symbols of the five families. With her right hand (she brandishes) a curved knife, with her left hand (she holds) a kapala, embracing the Yab in sexual union. Her body is adorned with ornaments ofjewels and bones, and
perfected with all the ornaments of the queen of yog1n1s. At the four directions are the Pawos of the four families, Vajra, Ratna, Padma and Karma, with their specific symbols, in sexual union with their consorts.
1 89
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At the heart, inside a five-colored Thigle manifests the primordially self-perfected deity, the Rigpa Samantabhadra Yah-Yum, which is the purified aspect of mind and phenomena in the all ground. In the outer zone, in the five spokes of the chakra, are the five Buddhas, purified aspects of the five aggregates, embracing the five consorts, purified aspect of the five elements. In the channels of the senses on the right side are the four inner Bodhisattvas, purified aspects of the (sense) consciousnesses, embracing the four female Bodhisattvas, purified aspects of the (sense) objects. In the channels of the senses on the left side are the four outer Bodhisattvas, purified aspects of the four senses, embracing the four female Bo dhisattvas, purified aspects of the four times. In the six places of the body are the six Munis, purifi ed aspects of the six Lokas and the six emo
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From the three Vajra Secrets of the teacher and retinue, rays of light spread and reabsorb, inviting the Wisdom ( deites) who integrate indissolubly (with one's manifestation) like water dissolving into water. Oryt AI:I HD:ryt Oryf AI:I HUM HRl BAM VAJRA SAMAYA JAH JAH JAJ:I HOM BAM HOJ:I TI�HTHA INANA VAJRA SAMAYA HOJ:I SAMAYA STAM KAYA WAKKA CITTA NRI BHRUM ABHISHINCA A This is the (invocation) for the descent of the gr�at blessing of the Three Secrets of the Vidya dharas, Pawos and Dakinis: Oryf AI:I HU¥ From the immutable state of the essence (Manifests) the Dharmakaya Sarnantabhadra Yab and Yum (Together with) hosts of Vidyadharas and Daki nis of the Direct Transmission: Activating your samaya, I request you to bestow the great blessing ! 0¥ AI:I HO:ryt HRl BAM VAJRA SAMAYA JNANA AVESHAYA A AH 1 93
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From the unceasing state of the nature (Manifests) the Sambhogakaya Great Glorious One (Heruka) Yab and Yum (Together with) hosts of Vidyadharas and Daki nis of the Symbolic Transmission: Activating your samaya, I request you to bestow the great blessing! 0¥ Al:I HUl\1 HRI BAM VAJRA SAMAYA IN"ANA AVESHAYA A AH From the state beyond illusion of the energy po tentiality (Manifests) the Nirmanakaya Vidyadharas Yab and Yum (Together with) hosts of Vidyadharas and Daki nis of the Oral Transmission: Activating your samaya, I request you to bestow the great blessing! 0¥ AI:I HOl\1 HRI BAM VAJRA SAMAYA IN"ANA AVESHAYA A A� From the all pervasive state of the Ying dimen
swn (Manifest) the Pawos of the four families Yah and Yum (Together with) hosts of millions and millions of emanations and retinues: Activating your samaya, I request you to bestow the great blessing!
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0¥ AI:I HUiyi HR1 BAM VAJRA SAMAYA JNANA AVESHAYA A AH JAJ:I HU¥ BAM HOJ:I JNANA SAMAYA TI�HTHA LHAN After the inseparability of the Commitment and Wisdom (deities) has been established, the equal taste of the mind and the clear manifesta tion of the form of the deity has to be stabilized by remaining in contemplation in the natural state. The symbolic salutation upon seeing the face of one's Rigpa: NAMO As a symbol of recognizing that the non-dual nature of the primordially existent Samantab hadra Is one's primordially perfect natural face In the originally liberated space of Samantab hadri, I salute and offer the great primordial purity.
ATI PUHOH PRATICCHA HOH .
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I present clouds of immaterial offerings Manifesting from the Rolpa and Tsal energy of self-originated wisdom, The natural offerings and the five objects of enjoyment, The Amrita medicine, blood, and the Torma of self-liberation. OJyl VAJRA ARGHAM PADYAM PU�HPE DffiJDPE ALOKE GHANDHE NAIVIDYA SHAPTA RUPA SHAPTA GHANDHE RASA SPAR�HE DHARMADHATU MARA PANCA AMRJTA RAKTA BHALIMTA MAHA SARVA PUCA HOlj
The praise and homage of non-duality: NAMO To the primordially self-perfected energy mani
festations In the self-perfected ·state of the primordial Base, Who are primordially beyond the duality of union and separation, I offer praise and pay homage recognizing their
primordial liberation. NAMO PURUSHAYA HOH In this way the dimension of the Body of the generation (stage), the dimension of the form of the deity for samadhi, is realized. SAMAYA
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Concerning the method for entering the dimen sion of the Voice of the Guru Wisdom Dakini, this is the way to recite the essential life-mantra of the Guru Wisdom Dakini: HRIH BAM At the center of the heart of the Yab, upon a moon seat, there is a violet HRli:I on a Gakhyil. At the navel of the Yum, upon a sun seat, there is the red letter BAM in the center of a (double) triangle. The mantra necklace, with the luminous red syllables facing outside, turns clockwise around the letter HRIIJ. Facing inside, it turns counter clockwise around the letter BAM. Through the spreading and reabsorbing of light rays, the power, capacity, blessing and es sence of all the Victorious Ones of all times and directions are gathered, (while) one imagines that the splendor of one 's potentiality is increasing.
The essential life-mantra of the Wisdom Da kini is: Oiyl HRli:I BAM JNANA DHAKINI HARINISA AI:I HlJ1y1 Recite it (maintaining) the main point of sa madhi until the experiential signs manifest.
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The quintessential life-mantra of the Dakini: HRlH BAM From the secret space of the Wisdom Dakini the mantra necklace issues forth like a shooting star and enters the orifice of the vajra of the Yab. It turns clockwise around the seed-syllable HRll:f and comes out from the tip of the Vajra of the Yab. (Then) it enters the space of the Yum and turns counterclockwise around the BAM. Again, imag ine that (the necklace) turns faster (and faster) without interruption like a whirling firebrand while the (natural) sound of the mantra vividly resounds, so that the wisdom of total bliss increases.
0¥ HRI� BAM INANA DHAKINI AI:I HOM Recite it (maintaining) the main point of sama dhi until the signs manifest in actual experience. The essential life-mantra that unifies all pri mordial states : HRlH BAM The Yab completely melts through (the power of) bliss and suddenly disappears into the seed syllable HRl�, (then) the HRl� together with the mantra necklace appears vividly at the heart of the Yum.
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The mantra necklace, like a whirling fire brand, turns clockwise around the HRII:I and counterclockwise around the BAM. Through the rays that spread and reabsorb, imagine that all the blessings and powers of the Sugatas, Vidyadha ras and Dakinis descend in the form of rainbow (shafts), rays, and Thigles which dissolve in the Three Vajras. 0¥ HRll:f BAM AI:I HU!y1 If the mantra that unifies all primordial states is recited one thousand times, the quintessential mantra should be recited one hundred times and the essential life-mantra fifty times, while the mantra for the body mandala should be recited ten times. This is the way to practice precisely the secret path for yogins and yoginis who have correctly received the initiation and instructions of the pro found and essential upadesha. Whatever altruistic action is to be undertaken on the basis of the essential upadesha of the outer practice of the Guru Wisdom Dakini, it will be accomplished by reciting the essential mantra of the body mandala. The mantra for the Vajra body mandala is:
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0¥ AI:I HU¥ BODHICITTA MAHASUKHA INANA DHATU A
0¥ RULU RULU HOM BHYO HOM As signs of accomplishment, all the (indicat ed) signs of having received the blessings of the Guru Wisdom Dakini and of having fulfilled the approach and accomplishment (phases) will be definitely and directly experienced in oneself. For individuals of supreme capacity, as soon as they enter this Vajra dimension, the (spiritual) traces of past lives will reawaken and the power of experiences - of visions and sensations - and knowledge will develop. They will directly meet an emanation of the Jfianadakini and hear her voice, in actuality, as a (visionary) experience, or in a dream, while experiences and knowledge (re lated to her) real state will spring forth. All devoted individuals of medium capacity, once they have entered this profound path, will experience mental virtue and happiness in this life, while non-attachment, loving kindness and compassion will spontaneously develop. At the moment of death they will be escorted by the Wisdom Dakini and in the Bardo of the Dharmata they will recognize the meeting of the mother and
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son wisdoms, and be liberated in the primordial ground of Samantabhadra. Individuals of lower capacity with earnest as piration, having been touched by the blessing and the empowerment of the Guru Wisdom Dakini, will be purified of their obstacles and become (potentially) beneficial to all those whom they will meet. SAMAYA Concerning the way to enter the dimension of the Mind of the Guru Wisdom Dakini, one should definitely and precisely apply the practice according to the crucial upadesha given for the inner practice. By ·virtue of this, fortunate individuals will certainly enter the three self-perfected Vajra di mensions and become liberated. As to the way to apply the path in (all) subse quent (daily) behaviors, one should transcend ev erything in the expanse of the primordial state as taught in the practice texts of the Guru Wisdom Dakini. This is the quintessence ofYoga. SAMAYA GYA GYA GYA
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Thus Is Concluded The Outer Practice of the Guru Wisdom Dakini from The Luminous Clarity of the Universe, Heart Essence of the Dakinis.
All this was written clearly. Inside the red Thigle there were also Tibetan letters in excellent Uchen script, as if written in relief with molten vermillion. I read them one af ter the other. This is what was written:
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NAMO GURU GOMADEVIYE Having sat down comfortably, those interested people should exhale the stale air nine times and then enter the dimension of the Three Vajras of the Guru Wisdom Dakini. SAMAYA As to the method for entering the dimension of the Body, this is the visualization of the deity for the generation (stage). A In the totally empty space of primordial purity, the sound, light and rays of the Dang of Rigpa of the primordial base (manifest) as a violet BAM naturally resounding inside the sky-blue dimen sion of a five-colored Thigle. Infinite rays spread in the ten directions acti vating the sacred commitment of all the Vidyad haras and Enlightened Ones. When the blessings are reabsorbed as a lasso of light, we instantly transform (ourselves):
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Upon a seat of lotus and moon (we are) the glorious Vajrayogini Gomadevi, white with a red dish (hue), peaceful and joyous, a sixteen-year old in full bloom. With dark blue hair half loose and half tied, she is ornamented with precious j ewels. Her right hand, in the mudra of bestowing protec tion, rests upon her right knee. Her left hand, in the meditation mudra, holds a crystal sphere with the (Longsal) symbolic sign blazing with five colored light. With one leg stretched forward and the other bent, she sits in a dignified and charm ing posture. At the heart, inside a five-colored Thigle, upon a seat made of a double triangle, Gakhyil, sun, and moon, there is the Sambhogakaya Guhyaj:fiana: in joyful form, ruby colored, perfected with a crown of five dry skulls (symbolizing) the five families and (adorned with) the six bone ornaments on her body. With her right hand she brandishes a
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the consort Pawo. As a symbol of the inseparabil ity of samsara and nirvana, she sits dignified in half-lotus position with one leg stretched forward and the other bent. On the six corners of the double triangle, upon a seat made of a Gakhyil, lotus, sun and moon, (there are) the Vajranis (symbolizing) the non-du ality of consciousness and its obj ects (which are) form, sound, smell, taste, touch and phenomena. They are (respectively) blue, green, red, yellow, white and sky-blue in a counterclockwise direc tion, joyous and facing the main (Dakini at the center). Their ornaments and way of sitting are exactly the same as (the main Dakini) except for their left (hands) which· hold their characteristic symbols. In the outer circle there are the four gate keep er Bodhisattvas in union with their female Bo dhisattvas, (symbolizing) the senses and their ob jects, and infinite Pawos and Dakinis of the four families gathering like motes in sunbeams. The mandala manifests as circles of light which are the expansion (of the earth), the great expansion (of the solar system) and the total ex pansion (of the universe), completely filled with hundreds of millions of Pawos and Dakinis of the sacred places.
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From the unceasing state of the nature, Oh Guhyajfiana, Wisdom Dakini of the Sam bhogakaya, Arise from the Ying dimension And bestow the great blessing on me, the fortu nate one ! OJyl BAM JNANA DHAKKINI SAMBHOGHAKAYA SARVA SAMAYA JAH JAH HRIM HRIM PHEIM PHEIM JNANA AVESHAYA A AH From the state beyond illusion of the energy po tentiality, Oh Gomadevi, Wisdom Dakini of the Nirmana kaya, Arise from the Ying dimension And bestow the great blessing on me, the fortu nate one ! OJyl BAM JNANA DHAKKINI NIRMA�AKAYA SARVA SAMAYA JAH JAH HRIM HRIM
PHEIM PHEIM JNANA AVESHAYA A AH From the non-dual state of self-perfection, Oh Vajranis, Wisdom Dakinis of the Svabhavika kaya, Arise from the Ying dimension And bestow the great blessing on me, the fortu nate one !
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Olyl BAM JNANA DHAKKlNI SVABHAVIKA KAYA SARVA SAMAYA JAI:I JAI:I HRIM HRIM PHEIM PHEIM JNANA AVESHAYA A AH 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 JNANA DHAKKINI VAJRAKAYA SARVA SAMAYA JAIJ: JAIJ HRIM HRlM PHEIM PHEIM JNANA AVESHAYA A AIJ: For stabilizing the single taste of the non-duality of the Commitment and Wisdom (deities): AH You deities invited from the Ying dimension, Who are the total symbol of samaya (manifest ing) through the Tsal energy of Rigpa,
Remain stable in this total mandala of self-per fection Until I reach Enlightenment! JAI:I H Uiyi BAM HOIJ JNANA SAMAYA TI�HTHA AI:I
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The symbolic salutation: NAMO As a symbol of recognizing that the Dakini of self-arisen wisdom Is one's primordially perfect natural face In the originally liberated space of Samanta bhadri, I salute and offer the great primordial purity. ATI PUHOH PRATISHTCA HOH .
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Samantabhadra's clouds of offerings : O¥ Al:I H0¥ I present clouds of immaterial offerings Manifesting from the Rolpa and Tsal energy of self-originated wisdom, The natural offerings and the five obj ects of en joyment, The Amrita medicine, blood, and the Torma of self-liberation. Otyf VAJRA ARGHAM PADYAM PU�HPE DHUDPE ALOKE GHANDHE NAIVIDYA SHAPTA RUPA SHAPTA GHANDHE RASA SPARSHE DHARMADHATU MAHA PANCA AMRlTA RAKTA BHALIMTA MAHA SARVA POCA ALALA HOH
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The praise and homage of 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 Kay as of self-liberation, I offer praise and pay homage (recognizing) the purity of my vision. NAMO P URUSHAYA HOH In this way the dimension of the Vajra Body of the Jfianadakini is realized. SAMAYA As to the method for entering the dimension of the Voice, this is the mantra recitation with the spreading and absorption for the completion (process) of the Tsal of energy potentiality of the non-dual wisdom.
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From the white O!yf, red AI:I, and blue HOM, visualized in a five-colored Thigle at the three places of the Guru Jfianadakini, light and rays spread in the ten directions.
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By activating the sacred commitment of the Vidyadharas and Dakinis of the universe, their power and blessings descend in the form of rain bow lights and Thigles which gently dissolve in the life-force (the syllable BAM) at the navel. BAM At the navel, upon a double crossed triangle, on a sun seat there is the life-force (syllable) BAM, bright red, with the mantra necklace fac ing inward and turning counterclockwise, which is put into action through the method of expan sion and absorption. The essential nine-syllable mantra of the Guru Wisdom Dakini is: O:tyf BAM JNANA DHAKKINI If1JM AI:I The quintessential eight-syllable mantra of the Guru Wisdom Dakini is : OlYf BAM GUHYA JNANA HU:ry1 AI;I The thirteen-syllable mantra of the ocean of Dakinis of the three abodes is: Oryf BAM HARINISA SARVA SAMAYA H01yl AI:I
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The quintessential mantra should be recited half the number of times of the essential man tra, and the universal mantra half the number of times of the quintessential mantra. It is important to know (how to practice) in accordance with the various favorable circumstances of place and time. Thus it is important to apply the practice with the main point of samadhi until one sees the face and hears the voice of the Guru Wisdom Dakini either in actuality, as a (visionary) experience, or in a dream. (In this way) one will definitely be able to di rectly experience in OJ!.e's state the (indicated) signs of having received the blessings of the Guru . Wisdom Dakini and of having fulfilled the ap proach and accomplishment (phases). For individuals of supreme capacity, as soon as they enter the Vajra dimension, the (spiritual) traces of past lives will completely reawaken and the power of experiences and knowledge will de velop. Unimaginable qualities, such as concretely meeting an emanation of the Wisdom Dakini or hearing her voice, will arise, while experiences and knowledge (related to her) real state, and so forth, will spring forth.
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Devoted individuals of medium capacity will meet the Wisdom Dakini and hear her voice ei ther in a dream or in a vision, and obtain bless ings (related to her) real state. Individuals of lower capacity with devoted aspiration, having completed the hundred thou sand recitations for each syllable of the root man tra of accomplishment of the Wisdom Dakini by relying on the main point of samadhi will have a healthy body, a bright complexion, and clearer senses. Their voices will be pleasant, and the el ements will be balanced and prosperous. Their minds will be happy and relaxed, and their con sciousness will be clear. A genuine Bodhichitta will arise in them. Thus, until the signs of having received the blessings of the Guru Wisdom Dakini have mani fested according to the various capacities, it is necessary to be diligent and engage in the recita tion. In this way the dimensions of the Three Secret States of the Wisdom Dakini will be realized. SAMAYA
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Concerning the method for entering the di mension of the Mind of the Guru Wisdom Dakini, (here follow the instructions on) the Chogzhag as direct introduction to Dzogchen, the Dang of non duality of primordial purity and self-perfection. Samantabhadri, queen of space, the Wisdom Dakini of the Dharmakaya, manifests as the Sambhogakaya Guhyajfiana and the Nirmana kaya Gomadevi. Although the Wisdom Dakinis of the three Kayas manifest in various forms, in reality they are the primordial self-originated Rigpa, this very Essence-Bodhichitta. The self-originated and primordially pure Rig pa of the original Base - a state which is fresh, natUral and authentic - has never been modified nor adulterated by anyone, and has never fallen into partiality or limitations. Free from all the limitations of conceptual con
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Rigpa is pure clarity or pure presence: its es sence is empty, its nature is clear and its energy potentiality is without interruption. When (these three) are recognized, they are the three Kayas at the time of the Base. Abiding without conceptual fixation in the ex panse of recognition of the three Kayas as one's own state is said to be the "unmodified contem plation" in the condition of self-perfection. The way the Dang of self-perfection of the pri mordial Base abides as sound, light and rays is similar to the arising of various reflections on the surface of a clear, pure, and limpid mirror. When one is dominated by the distraction and illus � on of dualistic thoughts of self and others, of subject and object, although one may know that the reflections are unreal, it is not possible to be liberated from the chain of attachment. Whoever relaxes totally (Chogzhag) in direct
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This is akin to being released from the chain of dualistic thoughts when all good and bad re flections appearing in a mirror are (experienced) solely as a manifestation of the qualities of (the mirror) itself. Because of not precisely recognizing the natu ral Dang, Rolpa and Tsal of the primordial Base as one's own state, and of being fettered by the chains of dualism, one wanders in samsara with out interruption. When karmic vision manifests in all the aspects of the six aggregate consciousnesses, the skand has (aggregates), dhatus (sense constituents) and ayatanas (sense bases), and one becomes attached to them as if they had real marks of concreteness, attachinent, anger, and (the other) emotions pro duce all karmas. Through the function of the six emotions as the cause, the six karmic visions manifest without interruption as the effect. This is known as the
samsara of illusory vision. Whoever does not recognize one's own state - which is the nature of self-perfection similar to a limpid mirror - is like someone who becomes attached to the reflections (in a mirror) as if they were (real) objects.
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The Essence-Bodhichitta of the primordial Base, basis of all the phenomena of samsara and nirvana, is like a clear, pure, and limpid mirror the base for the appearance of reflections. The mirror is not different from the reflec tions. Reflections are not different from the mir ror. Whatever 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 condition, and cease in its condi tion. All phenomena (related to) the dualism of ac cepting and rejecting, such as virtues and negativ ities, good and bad, hopes and fears, (manifest) in the expanse of the primordial Base-Bodhichitta. The primordially pure essence of Samantab hadra does not arise, remain, or cease. It has no essence to be shown as "this is it". It transcends the object of thought and expression.
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Like space, it does not undergo changes. Like the sun, it has no basis for darkness. 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 the highest moun tain, it is immovable. Like a river, it is uninter rupted. Examples can symbolize its partial aspects, but the totality is beyond examples. To recognize precisely the total wisdom be yond borders, center, and directions, in which there is neither a subject nor an object of a point of view, as the state existing in oneself from the beginning is Dzogpa Chenpo. Whoever relaxes in contemplation in the in stant state of spontaneously perfect Ati, abides in the authentic state of knowledge of the wisdom Dakini. Regarding the daily attitude of the yogin, the Chogzhag related to the behavior of the body is similar to a mountain; the Chogzhag related to the behavior of the voice is similar to the ocean; the Chogzhag related to the behavior of the mind is instant Rigpa; whatever vision appears, one leaves it as it is.
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Just like mountains, due to temporary factors, have many forms, heights, and so forth, which no one can change, do not modify your position but leave it as it is. Although the method of breathing, the gaze, and so forth, are closely related to the sense doors, do not modify your gaze but leave as it is, just like an ocean in which stars and constella tions vividly appear. Although mental judgment, the dualism of good and bad, and so forth, follow after the ob jects of the six aggregates and time, do not mod ify your thoughts but leave them as they are in instant Rigpa similar to a mirror. Although there are many pure and impure vi sions that can be perceived as objects, since vi sion is like an ornament of Rigpa, do not modify it but leave it as it is. Through the experience of contemplation beyond-thought in the primordially pure empty
dimension of the essence, the condition of instant Rigpa as primordial Dang is established as the Manifest Dharmata.
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Through the experience of the all-illuminating contemplation in the primordially existing clear dimension of the nature, the condition of self-per fection as unlimited Rolpa is established as the Development of Experiences and Visions. Through the experience of the contemplation of bliss in the primordially manifesting and un interrupted dimension of the energy potentiality, the condition of the single flavor of the multiplic ity ofTsal visions is established as the Full Matu ration of Rigpa. Through the experience of the contemplation of inseparability in the primordially liberated di mension of self-perfection, the condition of to tally equal taste of non-duality is established as the Total Exhaustion of Phenomena. When a limpid crystal is touched by the light of the sun or the moon as a temporary factor, the purity of the five elements spreads as five-colored lights in all directions.
In the same way, when the nature of self-per fection of sound, light, and rays manifests as the radiance of the five lights, the karmic vision of samsara of the Six Lokas appears through the ac cumulation of powerful karmas as the secondary factor.
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Although the lights of the crystal manifest out side it because of the secondary factors of place and time, they are not different from the nature of the crystal and thus abide in the essence of the crystal itself. (In the same way,) although the illusory traces ofkarmic vision are perceived as genuine because of secondary factors, they are not different from the nature of self-perfection and therefore abide in the essence of self-perfection. By completely integrating the skandhas ( ag gregates), dhatus (sense constituents) and ayata nas (sense bases) in the total Thigle of Manifest Dharmata, which is the authentic Ati nature as it is, one's 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-perfec tion. Receive the upadeshas from a master. Apply them to have concrete experience!
In this way the dimensions of the three Vajras of the Wisdom Dakini will be realized. SAMAYA GYA GYA GYA
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Thus Is Concluded The Inner Practice of the Guru Wisdom Dakini
from The Luminous Clarity of the Universe, Heart Essence of the Dakinis
This was written. When I finished reading the three texts in the three Thigles, I started once again to read the Se cret Practice accurately, and I awoke. The day was dawning. As soon as I awoke, I remembered my dream clearly, and aware of its importance I immediate ly started to write down these notes on the com puter. Thanks to the infinite compassion of the Wisdom Dakini I was able to remember clearly the three texts, as if I had just memorized them, and to write them down without any omission or addition. Wonderful ! Marvelous ! oo
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Gomadevi
Mandarava
THE DREAM OF THE M ANDARAVA C AVE
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THE DREAM OF THE MANDARAVA CAVE
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In the Mewa year 3 924, on the nineteenth day of the sixth month of the Fire-Female-Boar year [the second of August 2007], while I was at Meri gar, doing a long-life practice retreat of the Wis dom Dakini Mandarava in my retreat house "The Abode of Luminous Clarity", in the early morn ing I had the following dream: I was walking slowly through a pleasant place with many trees abounding with orange flowers. Crystal rocks were scattered here and there. I had alr_eady been to this place many times before in my dreams. I thought, "Here there must surely be many powerful practice places of the Longsal. I defi nitely want to find one ! "
Then I went ahead a little and saw not far away a young woman walking towards me. I stood still
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and looked closely at her. I had the impression that she was the Pramoha Padma Paldzinma. When she arrived in front of me, I thought, "She is really the Pramoha Padma Paldzinma! " "I am very happy that today you, Padma Paldzinma, have come to this place. I have been strongly wishing to meet you." "Excuse me, but I am not Padma Paldzinma. I am Karma Paldzinma. Knowing that you had ar rived here, I have come to invite you to the crys tal cave up there where an emanation of the Wis dom Dakini Mandarava is about to preside over a Ganapuj a of Mandarava." "Thank you so much. You Paldzinma sisters are all so similar that still I am not able to distin guish among you. I am sorry. Let's hurry to the Ganapuj a then! "
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Then she led me up to a crystal cave. On the upper part of its entrance was written in Tibetan "The Meditation Cave of Mandarava". When we entered, I saw that the inside of the cave was spa cious and shining brightly with the light of the crystal rock itself. In the innermost part there were some thirty yogins and yoginis wearing angrag shorts and bone ornaments. They were looking at a very smooth, white, crystal rock similar to the surface of a mirror, upon which was the Longsal root symbol, quite big in size, followed below by the complete text of the Long Life Sogthig practice of the Wisdom Dakini Mandarava. (The text), which they were all reading, was written in ex cellent Tibetan U chen script made of natural dark blue crystal. I also went immediately in front of the text and started to read it slowly. It was ex actly the same text of the Mandarava Long Life
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and noticed without a doubt that three lines were different from the text that we use : 1. When we instantly visualize ourselves as the Wisdom Dakini Mandarava, instead of the line phyag g.yas lnga ldan mda dar g.yab (her right hand waves a five-colored Dadar), there were two lines, phyag g.yas lnga !dan rin chen dang I dar tshon sna lnga li mda dar g.yab (her right hand waves a Dadar made of five-colored jewels and five-colored silks). 2. During the Invocation of Long Life, the line lgyur med srog gi ka ba tshugs (erect a pillar of immutable life-force) was always followed, as in the first verse, by the line rgas med dpal gyi lang tsho bskyed (increase glorious youth without ag ing). 3 . During the Ganapuja offering section of the Ganapuja, after the line kun tu bzang mo man da I
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About that time I heard a bell ringing, and all the yogins and yoginis, except one male and one female who were preparing the Ganapuj a of fering in front of the self-originated text of the Mandarava practice, sat down in rows facing the natural letters. I looked to my side thinking that the Pramoha was still there, but she was nowhere to be found. In the middle of the first row there was a young yogini sitting upon a throne, but I could not see her face clearly. In order to have a clear view of the way in which they were going to perform the practice, I stood at the right comer of the first row. After a while, when the yogin and the yogini who had prepared the Ganapuja offerings had also sat down !n one of the rows, the young yogini who was presiding over the ritual started the practice according to the text written on the crystal rock.
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First of all they did the nine-fold exhalation of the stale air in the same way that we do it. Then they sang three times the Refuge and Bodhichitta verses Nama. Bla ma ye shes mkha ' 'gro ma . with a slow melody, but when they repeated it . .
(the second and third time) they did not use the word Namo. Then they sang the Wheel of Protection. Af ter HO¥ phyogs mtshams, they sang steng 'og thams cad kun with a fast melody accompanied by damaru and bell, until mtshams bead do when they struck the damaru once. Then they contin ued with the mantra JNANA PANCA RAKSHA BHRUM while playing the damaru and bell con tinuously and ended with a single damaru stroke on BHRUM. Then they sang the Blessing of the Place and Objects. After O:ryt AI:I HO¥ skye med, they sang chos dbyings lha tshogs rnams . with a fast mel .
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when they sang mdzod du gyur, they struck the damaru once and then sang the mantra with the usual melody while playing damaru and bell con tinuously until AI:I HD¥, when they struck the damaru twice. Then, for the visualization of the deity, they sounded A and remained in that state for some time. Afterwards, they sounded a soft and relaxed HRIH and remained in that state for a short time. Then they sounded a gentle and relaxed BAM and remained in that state for a short time. At this point they sounded 0¥ AI:I Hillyl with one breath. After the visualization they sounded three HRIJ:I, each higher in tone than the previ-
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ous one. Then, after ngo bo, they sang 'gyur med ngang nyid nas with a fast melody accompanied
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273
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tra of Mandarava with the usual melody twenty one times, followed by the long life mantra of the Five Families twenty-five times.
275
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Then, to empower the long-life pills, the long life nectar, and so forth, they sounded the two syl lables HRli:I and BAM in a relaxed and soft way with one breath, after which they sang the mantra for empowering the Chiilen seven times. Then, for the Invocation of Long Life, they held the Dadar in the ri ght hand, and with the usual slow melody accompanied by the bell they sang HRIJ:I BAM I 'chi med lha mo man dha ra until thugs dam bskul lo gzi byin bskyed, when they rang the bell continuously and waved the Dadar three times to the right. Once again, while singing bla tshe chad nyams yal ba khug, they rang the bell continuously, and after waving the Dadar three times to the left, they placed the point of the Dadar at their navels. With tshe dbang ye shes dngos grub stsol they rang the bell continuously while at the same time waving the Dadar once to the right and twice to
the left.
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Then they continued with the usual melody and mudras for the mantras, and when they pro nounced Olyl AI:I HU:tyl, they touched the three places with the Dadar and then held the point of the Dadar at their navels. With JNANADHAKlNI they made a turning lotus gesture with the left hand while holding the bell. With AYUSHE SVAHA they rang the bell continuously and waved the Dadar two times to the right. With AYUJNANA once again they rang the bell continuously and waved the Dadar one time to the left. After this, with HU:tyl BHRUM NRI JAIJ they turned the feather-tip of the Dadar in front, to the right, backwards, and to the left. With SIDDHI PHALA HOIJ they rang the bell continuously and after waving the Dadar one time to the left, they held the point of the Dadar
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Then they held the Dadar with the feather-tip towards the front, and as before they sang 'chi med lha mo ma ma ki with a slow melody accom panied by the bell, but with 'bum khrag mkha ' 'gro 'i thugs dam bskul they rang the bell contin uously and waved the Dadar three times to the right. With chu yi khams nas bcud bsdus la they rang the bell continuously and waved the Dadar three times to the left. (Instead of rna! 'byor Ius la thim par mdzod let it be absorbed in the body of the practitioner) those yo gins and yoginis were using bsgrub bya 'i =
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the root-mantra, the chief yogini lifted the Long Life nectar while the others lifted the mudra, and with WAKKA AYU JNANA ABHI�HINCA AJ:I they brought the Long Life nectar or the mudra to touch their throat, after which the chief yogini drank the Long Life nectar in one swallow, while the others, after a turning lotus gesture, made the mudra for reabsorbing (the nectar) into them selves. Then the chief yogini raised in front of her, with her two hands, a plate full of Long Life pills at whose center was an hexagonal shimmering crystal, while the other yo gins and yoginis raised a mudra similar to the MARA BHALINGTA mudra in front of them, and sang with a slow mel ody HUM I 'khrul med rdo rje thugs kyi tshe until mngon 'gyur shag. Then, during the root-mantra,
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the chief yogini lifted the plate with the Long Life pills while the others lifted the mudra, and with CITTA AYU JNANA ABHI�HINCA HUM the chief yogini touched the plate of Long Life pills to her heart and ate one pill, while the others touched their hearts with the mudra, and after a turning lotus gesture, they placed their hands in the meditation mudra. I think that when we take the empowerments on the path we should do the same as the yogins and yoginis did, and not as the chief yogini did. Then, for the Space Chiilen of the Upadesha of the Thigle of Life, they all simultaneously ex haled the stale air three times while bending down and rising up, after which they sounded HRI and BAM with one breath, in a calm and relaxed way.
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Then exhaling the stale air, they bent down their torsos perfectly, and when rising up they quickly inhaled the air in a gulp through both nostrils and mouth, after which they straightened their bodies and held the air in Kumbhaka. After a while they exhaled the air through their nostrils while bend ing forwards, then again they rose up inhaling through the nostrils, and immediately after they bent down again exhaling the air. Then once again they arose and at the same time they quickly inhaled the air in a gulp through both nostrils and mouth and then held the air in Kumbhaka. They repeated this three times. After this, for the "Hiding of the La and Long Life", they sang HRlJ:I I bla tshe 'khyams dang yal ba kun . . . with a slow melody accompanied by the bell until rdo rje 'i tshe dang !dan par gyur, when they rang the bell continuously and waved the vajra three times to the left, after which they placed it at the heart.
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During A HO� MA HA SU KHA HO�, a young yogin presented the Ganapuja offerings to the chief yogini, while at the same time a young yogin distributed the food and a young yogini the drinks. When the Ganapuj a offerings were distrib uted to all, they sang A HO:t£ MA HA SU KHA HO:t£1 A LA LA HO:t£ etcetera without any differ ences regarding the usual way. They performed the mantras and mudras for the leftovers also in the usual way, and then they sang with a fast melody accompanied by damaru and bell: ye shes mkha ' 'gro 'i bka ' skyong ba 'i until mdzod, when they struck the damaru once, while with KHA HI at the end of the mantra they struck the damaru twice. For taking the siddhis they sang HRII:I I 'chi med lha mo man dha ra . with a slow melody ac. . .
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companied by the bell until byin rlabs tshe dbang dngos grub stsol,
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In the Mewa year 3 924, on the twenty-second day of the sixth month of the Fire-Female-Boar year [the fifth of August 2007] , while I was at Merigar, doing a long-life practice retreat of the Wisdom Dakini Mandarava in my retreat house "The Abode of Luminous Clarity", in the early morning I had the following dream: I had once again arrived at the Meditation Cave of the Wisdom Dakini Mandarava, inside that crystal cave where I had performed the Ganapuja of Mandarava with many yo gins and yoginis. This time all the yogins and yoginis were sit ting in front of the young yogini who had pre viously presided over the Ganapuj a. She was in the innermost part of the cave, sitting on a throne with her back to the self-originated text of the Mandarava practice and facing the yogins and
yoginis. Since this time I could see her face very clearly, I recognized she was Shrindra, the yogini
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who had taught me the medium size Vajra Dance. When she had presided over the Ganapuj a she was wearing only a silk angrag and bone orna ments. This time she was wearing a shimmering orange dress made of silk. I was sitting in a row in front of her together with those yogins and yoginis, listening attentively to all that she was saying. She was giving a complete instructional reading transmission (khrid lung) of the practice text of the Wisdom Dakini Mandarava in very simple Tibetan. When she finished the reading transmission, the yogini said, "Well, I have given you the com plete instructional reading transmission of the practice text of Mandarava. Now, do you have any questions for clarification?" A young yogin who was sitting on the right side of the row asked, "In the section for the vi sualization of the deity, (the text) says bde stong sgyu ma 'i gar gyis rol (she manifests with the
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"It means that she is standing", the yogini re plied. A young yogini who was sitting nearby asked, "When (the text says) sku yi gnas lnga 'i 'khor lo ru I sku lnga 'i dkyil 'khor yongs su rdzogs (the mandalas of the five Buddhas are totally perfect ed in the chakras at the five places of her body), how should we meditate?" The yogini replied, "Here there is nothing spe cific to visualize apart from understanding that in the five places of the body - the heart, throat, crown of the head, navel, and secret place - the mandalas of the five Kayas are naturally self-per fected." Then I asked the yogini, "(First the text) says chos 'khor dga ' ba 'khyil ba 'i klong I dmar gsa!
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(at the center of the heart, upon a moon (seat) there is the HRlE:£, pure essence of the vital force of samadhi; at the navel there is a luminous red BAM, around which the mantra necklace turns (respectively) clockwise and counterclockwise). Here, although the life seed-syllable HRII:I is on a moon seat, the BAM has no seat. Why is it so?" The yogini replied, "Since the life seed-syl lable HR1I:I is on a moon seat to symbolize the Yab 's principle, we should automatically under stand that the letter BAM is on a sun seat to sym bolize the Yum's principle." A young yogini who was at my right said, "Concerning the pranayama of the Upadesha of the Thigle of Life, for the visualization the text does not explicitly say that the HRII:I and the
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The yogini replied, "The Mandarava practice text says only: ye shes 'od zer dpag yas 'phros (infinite rays of the light of wisdom spread), but since it also says: rang nyid mkha ' 'gro 'i thugs ka nas (from the heart of oneself as the Dakini), we should automatically understand that the light spreads from the vital letters HRlJ:I and BAM, and in this case it is better to sound them." A yogin who was sitting on the left of a row behind me asked in a very low voice many ques tions about the vital prana entering, remaining, and dissolving inside the central channel, but I was not able to hear the questions clearly. The yogini said, "These points are clarified in the upadesha of the Mandarava Tsalung. Here the pranayama of the Chiilen of Space is enough. The principle of the Tsalung upadesha is . . . "
311
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While she was speaking I awoke. The day was dawning, and I clearly remembered my dream. Thinking that this dream could be extremely use ful for practicing the Mandarava sadhana, I wrote it down in order to remember it in the future. Sub sequently, I typed it in my computer.
00 C:e::JOO -*00 �00
313
ACKNOWL EDG EMENTS
The texts in this book of Longsal Teachings, Volume 8, in the ongoing project to print the Complete Works of Chogyal Namkhai Norbu, have been translated from the Tibetan through the generosity of the following donors in the years 2007-2008: Arthur Anger
Dzogchen Community
A. Henkemans Algis Lukosevicius
New Zealand Dzogchen Community
Andrew Popovic Andriy Kozhushnyy
Roma Zhenphenling Dzogchen Community
Andy Wai Angela Mijares
Spain Dzogchen Community
Anna Lessana
Venezia
Anne M. Patterson
Edmond Hayes
Antj e D'Almeida
Elisabeth Nielsen
Artur Skura
Elizabeth Vaughan
B arbara Hamann
Eric Voisin
Bernhard and Manuela
Fabrizio Aurora
Schweizer
Family Matsiburskiy
Brigitte Nasse
Federica Mastropaolo
Bogdan Pasechnik
Francesco Gracis
Carisa O'Kelly
Francesco Festa
Chee Wong
Gabor Hardy
Christian Pogoda
Gerry Steinberg
David Meyer
Giordano-Johanna Asoli-
David Sharp Behest De Heer Van B lerk
Fagg Giovanna Melone
Dimitris Daskarolis
Gloria Pera
Dmitry Slepnev
Helio Lima Junior
Domenico Mercogliano
Horst Gelter
Dzogchen Community Germany Dzogchen Community Kundrolling Dzogchen Community Namgyalgar
Ivan B arker Jacob Silverman James Fox Jan Golden Jan Dolensky Judith Daugherty
315
Katerina J anakova
Keng Leek Tan
Paolo B runatto Peter Sochor
Leonard S inclair
Riccardo Moraglia
Libor Maly
Rita Bizzotto
Lidian King
Roberto Zamparo
Martin Mrva
Rosalinde Bertin
Massimo Orsi
Rosemary Friend
Matt Hayat
Saadet Arslan
Matt Smith
Scott Rome
Maurice Laurent
Sveto Kosicky
Max Roth
Tatshuiko Tsukada
Michael Scholz
Thiago A. Melzer
Nancy S immons
Tim Walker
Oscar Gutierrez
Ugo Cardea
Otavio De Campos Lilla
Vincent J. Moore
316
Finito di stampare dalle Grafiche Vieri - Roccastrada nel mese di ottobre 2008
