Longsal Teachings: Volume 6

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Lotsawa Series 225E

This publication is intended for those who have already

received the Dzogchen transmission from Chogyal Namkhai Norbu

© 2005 Shang Shung Edizioni 58031 Arcidosso OR-Italy tel: 0564 966039 e-mail: [email protected] www.dzogchen.it

IPC -

-Approved by the International Publica­

tions Committee of the Dzogchen Community founded by Chogyal Namkhai Norbu

CH6GYAL NAMKHAI NoRBu

LONGSAL TEACHINGS VOLUME SIX

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

•

�·'f't'tt'l� Shang Shung Edizioni

CONTENTS

Translator's note to the Longsal Series of Teachings

7

Preface

9

The Upadesha on the Guruyoga of the White A

12 29

The History Root Text The Actions of the Guru Jiianadakini

.55 151

The History Root Text

The Profound Essential Upadesha of the Long Life Practice "The Thigle of Vajra Life"

203 229

The History Root Text Some Clarification On the Practice of Mandarava

255

Acknowledgement

273

5

TRANSLATOR'S NOTE TO THE LONGSA.L SERIES OF TEACHINGS

The Longsal Cycle or The Luminous Clarity of the Universe, Heart Essence ofthe Dakin is (Klong chen od gsa! mkha lgro 1i snying thig) is the col­ lection ofChogyal Namkhai Norbu's rediscovered teachings. This series of publications contains translations of the original texts together with the histories of their discovery. The reader should be aware that in order to thoroughly understand and apply the teachings included in the texts, it is es­ sential to rely upon the oral instructions of the transmission holder. I

I

7

PREFACE

This sixth volume of teachings from the Long­ sal Cycle contains three upadeshas and the histo­ ries of their discovery. These teachings were re­ ceived through dreams over a period of time from 1985 to 1998. The Upadesha on the Guruyoga ofthe White A (A dkar bla ma 'i rna! 'byor gyi man ngag), re­ ceived in 1987, is a sp ecial teaching on the Guru­ yoga of Garab Dorje. The dreams relating to this teaching are connected to Nubchen Sangye Yeshe (9th century) and Garab Dorje. The Actions of the Guru Jfianaldni (Bla ma ye shes mkha ' 'gro 'i phrin las rgya), received in dreams from 1992 to 2001, contains three extraor­ dinary practices resp ectively related to the dimen­ sions of the Body, Voice and Mind of the Jfiana­ dakini (Wisdom Dakini) Gomadevi. The dreams through which these teachings were received are mainly related to Gomadevi herself and to the fe­ male master Ayu Khandro Dorje Paldron (A yu mkha' 'gro rdo rje dpal sgron, 1838-1953). The Profound Essential Upadesha of the Long Life Practice "The Thigle of Vajra Life" (Tshe sgrub rdo rje 'i srog thig gi gnad kyi man ngag zab mo), written down in its fmal form in 1998, be­ longs to the Mandarava cycle of practices and con-

9

tains profound instructions on the methods of Tsalung. Included in this section is a dream in which Ayu Khandro Dorje Paldron clarifies im­ p ortant p oints of the main practice ofMandarava. I wish to thank Steve Landsberg for reviewing my English. May 2005 Adriano Clemente

10

THE UPADES HA ON THE

GURUYOGA OF THE WHITE A

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in the form of Shri Vajrasattva. Again all the yogins

and yoginis sang in unison:

NAMO From the mandala of the Nirmanakaya, the en­ ergy potentiality, Garab Dorje, master of inseparability, Bless me so that all appearance and existence manifests as the Base, Grant me the supreme power ofthe great transfer­ ence! Bless me so that all appearance and existence manifests as the Base, Grant me the supreme po wer of the great transfer­ ence! Grant me the supreme power of the great transfer­ ence! And the same form of Shri Vajrasattva instantly changed and vividly manifested in the form of the Teacher Garab Dorje Crystal Child. After a short while, all the yogins and yoginis assembled there sang in unison three times a slow and long A and then the Song of Vajra just like before. While they were doing that, I woke up.

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As soon as I woke up I remembered very clearly

my dream. I understood this yoga to be an extraor­ dinary upadesha and immediately wrote it down.

Thus, perhaps due to the blessing power of Garab Dorje, I was able to write down all the words with­ out omissions and additions, remembering them as clearly as if I had memorized them. Seeing that the moment I finished writing coincided with the dawning of the day, I thought it to be an auspi­ cious coincidence. Marvelous! Wonderful! oo

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00�00 -*00�00 On the fifteenth day of the first month of the Earth-Dragon year, the second of February

1988,

while I was in Peking., the capital of China, I had the following dream. I was on the top of a very big ship together with a crowd of many people whom I didn't know. It looked similar to a big ship on which I had once traveled to go from Sweden to Finland. The weather was very clear, but from among scattered clouds a soft rain was falling. From the top of the ship there was nothing to watch in the surround­ ings but the sea. The ship was proceeding towards the East in the direction of the rising sun. Observ­ ing the position of the sun, I thought maybe it could have been around ten o'clock in the morning. At a certain point I climbed over a round turret that was at the highest point of the ship. I entered inside

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expansion and reabsorbtion (of light). While I was doing that, in the center of the rainbow colored light descending through the five-colored glass roof there vividly appeared a big Thigle the size of a round shield. I gazed directly at the center of the Thigle and in that moment, in the middle of the blue center of the Thigle there appeared the root symbolic letter of

The Luminous Clarity of the

Universe, Heart Essence of the Dakinis, the color of molten gold and glittering with golden light. After an instant the symbolic letter disappeared and at its place there vividly appeared seven lines of yellowish green letters which I could not read at all. I looked carefully at the letters but I could only recognize something like the i,

u and e vowel signs

of the Tibetan Uchen script, together with the sign separating the syllables and the vertical stroke at the end of a clause etcetera. They were all mixed up, one with the other, in different orders, but not a single word was recognizable. I thought, "What

is the necessity and reason for all these strange and unreadable letters to appear continuously for such

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a long time?" In that very moment from the lumi­ nous Thigle, a voice like that of an eight or nine­ year old girl naturally resounded:

A These are the totally secret symbolic letters of the Dakinis in the language of the Sno w Land of Tibet. In that moment the symbolic letter which had appeared before vividly emerged once again on the surface of the Thigle. It was followed below by some verses, arising in gradual order, in Tibetan Uchen script with two dots, one on top of the other, separating each syllable, and the terma sign at the

end of the line. Simultaneously the verses re­ sounded from the (same) naturally arisen pleasant voice:

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In the Wood-Female-Bull year, on the twenty­ first of January 1985� while I was in the Athens, capital of Greece, giving Dzogchen teachings to many interested students assembled there, I had the following dream in the early morning. I was starting a teaching session at the retreat

by singing the Song of Vajra together with more than a hundred students from Greece. At a certain point the vision of us assembled there and of all external objects vanished into emptiness, as if into some kind of fog. I was alone in the center of a very big hall of crystal rock whose natural light was illuminating both the outside and inside. In its upper, middle, and lower parts there were scat­ tered many hundreds of beings almost human in

shape. They had attractive faces like beautiful girls, with the palms of their hands joined and multi­ colored lights shimmering on their bodies like bird

67

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I did not feel any fear, but I looked carefully at his right hand. It was thin and soft, with four fin­ gers, brilliantly shining.with a yellowish green light like the skin of a golden fish. I couldn't see how many fingers the upper j oined hands had, but the wings hanging down gave him the appearance of a tantric yogin wearing a black cloak and standing

up with his hands joined at the heart. When I looked at his face in detail, it seemed like he had two ad­ ditional eyes above the eyes; but I couldn't see clearly since he had long hair on his forehead. As to the size of these beings, they were a little taller than I

am,

and from their backs extended a long

trail of light, like a multi-colored tail feather, that touched the ground. In that moment (two beings) resembling big birds arrived and landed on the ground near where we were, and the being who was beside me re­ leased my right hand. When I looked closely at those two beings, I saw that one was the same as

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the one who had previously gone away. The other, who was similar in shape but looked younger, came directly to me and said in a pure Khampa accent, "Welcome to the place ofUdhaya! " "Fortunately I have found someone who speaks Tibetan! I tried to speak to them but I couldn't communicate. Who are you?" I asked. "We are Pawos and Pamos assembled in the supreme place ofUdhaya," he replied. "What is this place Udhaya?" I asked. "Udhaya is a special and supreme place in the Akara world dimension". "Is it a world dimension belonging to the zo­ diac of our Jambudvipa?" I asked.

75

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76

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"No, it isn't. But it is a world dimension very near to the zodiac of Jambudvipa," he replied. "What is the reason why you Pawos and Pamos have assembled in this place ofUdhaya?" "In this supreme place there is the wisdom body of Gomadevi, Queen of the Yoginis." Again I asked: "Will it be possible for me to see the wisdom body of Gomadevi, Queen of the Yoginis?" He replied, "Not only will it be possible for you to see her, but also to receive empowering bless­ ings. I will assist you. Let's go." As I went with him a little farther, he opened his wings and flew. I remained there watching him from behind. After awhile he returned and landed

77

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center of a five-colored Thigle, there was the root symbolic letter of The Luminous Clarity of the

Universe, Heart Essence ofthe Dakinis, as if writ­

ten with molten gold and vividly whirling about with a five-colored radiance. In that moment the Pawo guiding me said, ''Now

sit on the rock crystal in front of the body of the Yogini, and relax in contemplation in the dimen­

sion ofthe Yogini's Vajra ofthe Voice!" and pointed out a flat octagonal red rock crystal, possibly a ruby, about a cubit from the ground. I went there, sat down comfortably, and main­ tained the condition of non-duality between my mind and the state of the Yogini. After a short while that Pawo started to sing the Song of Vajra with a very slow, melodious, and majestic tone:

83

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people in yogins and yoginis' attire and playing various musical instruments. Since they were sit­ ting facing the innermost part ofthe cave, I couldn't see the faces of the Dakini and the others . In front

of them, on a half-moon shaped blue rock as smooth as a mirror, I clearly saw the root sym­ bolic letter of

The Luminous Clarity of the Uni­

verse, Heart Essence of the Daldnis, as if written with molten gold, followed below by the text of

The Action of the Vajra Body of the Guru Jfiana­ dakini in excellent Tibetan Uchen characters, with two dots, one on top of the other, separating each syllable, and the

terma sign at the end of the line.

After playing for some time something which

sounded like the music for the invocation of the

empowering blessings, they started to sing with a

very melodious and maj estic tone that was accom­ p anied by the distinct sound of damarus and bells:

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1 00

BAM From the immutable state of the essence,

Oh, Samantabhadri, Wisdom Dakini ofthe Dhar­ makaya, Arise from the Ying dimension

And bestow the great blessing on me, the fortu­ nate one . . . In that moment I recognized that I was dream­ ing and thought, "I have to imprint in my mind the text that is upon that rock ! " and starting from the beginning, I slowly read it:

1 01

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1 26

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

THE ACTION OF THE VAJRA MIND OF THE GUR U JiiANADAKINI NAMO GUR U SAMANTABHADRIYE As to the methodfor entering the dimension

Ofthe Mind of the Guru Jfianadakini, (Herefollow the instructions on) Chogzhag as di­ rect introduction to Dzogchen, The Dang ofnon-duality ofprimordial purity and self-perfection. Samantabhadri, queen ofspace, Jnanadakini of the Dharmakaya, Manifests as the Sambhogakaya Guhyajfiana And the Nirmanakaya Gomadevi. Although the Jiianadakinis ofthe three kayas Manifest in various forms, In reality they are the primordial self-originated Rigpa, This very Essence-Bodhichitta. The self-originated and pure from the beginning Rigpa of the primordial Base,

1 27

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1 28

A condition which isfresh, natural and authentic, Has never been

modified nor adulterated by any-

one,

And has neverfallen into partition or limitations. Free from all the limited positions of conceptual constructs, Beyond the object of thought and expression, The condition oftotal equality of the fourth time Is recognized as the essence of the instant. Rigpa is pure clarity or pure presence: Its essence is empty, its nature is clear And its energy potentiality is without interruption. When (these three) are recognized, they are the three kayas of the time of the Base. Abiding without conceptualfixation In the recognition ofthe three kayas as one s state Is said to be the "unmodified contemplation " In the condition ofself-perfection. The way in which the Dang of self-perfection of the primordial Base Abides as sound, light and rays Is similar to the arising ofvarious reflections On the surface ofa clear, pure and limpid mirror. 1 29

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1 30

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When we are dominated by the distraction and il­ lusion Ofdualistic thoughts ofselfand other, subject and object, Although we may know that the reflections are unreal,

It is not possible to be liberatedfrom the chain of attachment. Whoever directly recognizes in one s state the pri­ mordially complete and self-perfected nature Possessing unlimited energy potentiality And remains relaxed (Chogzhag) (in such recog­ nition)

Is (in the state of) Dzogpa Chenpo. When I reached this point, a sudden thundering noise from behind the door of my room woke me up.

The day was almost dawning. During break­

fast I remembered clearly my dream and immedi­ ately came back to my room and wrote down some rough notes. I remembered more or less precisely all the verses that I had read, and so I could write

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1 34

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In the Water-Female-Bird year, on the fourteenth

ofApril 1 993, while I was in Merigar giving teach­

ings on Dzogpa Chenpo to many students, local

and foreigners, assembled during the Easter holi­ days, I had the following dream in the early mom­ mg. I and the Pramoha Padma Paldzinma were in that pleasant place with many crystal rocks of vari­ ous colors and sizes scattered among a lot of trees full of orange flowers, a place I had already been

many times before in my dreams. I told her, "Let's go quickly to see the Precious Dakini and the text of The Action ofthe Vajra Mind

of the Guru Jfianadakini". In the same way as be­ fore we arrived at the place where the Precious

Dakini was sitting relaxed in contemplation, as on the previous occasion. We immediately went to sit

quietly on the ground behind the Precious Dakini.

1 35

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Then I started to read slowly and relaxed the text of

The Action of the Vajra Mind of the Guru

Jiianadakini which was on the rocky wall in front of us: �

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

THE ACTION OF THE VAJRA MIND OF THE GUR U Jf!ANADAKINI NAMO GUR U SAMANTABHADRIYE

As to the methodfor entering the dimension

Ofthe Mind of the Guru Jfianadakini,

(Herefollow the instructions on) Chogzhag as di­ rect introduction to Dzogchen, The Dang ofnon-duality ofprimordial purity and self-perfection. Until:

Thus ends the upadesha on the actions That condense all the profound methods And allow one to realize the dimensions

Ofthe three Vajras ofthe Jfianadakini. SAMAYA GYA GYA GYA

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This was written and when I finished reading it for the first time, once again I began to read it slowly frorr1 the beginning; but when I reached about the midpoint, the Precious Dakini intoned a melodious and long

A and started to sing the Song of Vajra in a slow and relaxed manner. In that moment I stopped read­ ing and maintaining a st�te of total equality and inseparability with all which was appearing (in front of me), I sang the Song ofVajra together with the Precious Dakini. When the Song ofVajra was about to end, something woke me up. In that mo­ ment the day was dawning, and since I was still singing:

NA RA NA RA I THAR PA TA LAM

I immediately remembered clearly my dream. At once I got up and wrote some notes. Due to the

infinite compassion and blessings of the Guru Jfianadakini, I remembered all the verses of the

1 39

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extraordinary upadesha as if I had just memorized

them. Thus I was able to perfectly write them down without any omission or addition. Marvelous ! Wonderful !

1 41

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1 74

Thus, until the signs of having received the blessings of the Guru Jfianadakini have not mani­ fested according to the various capacities, it is nec­ essary to be diligent and engage in the recitation. These are the signs ofhaving received the bless­ ings of the Guru Jfianadakini for a fortunate indi­ vidual, regardless of one's capacity, who is dili­ gent and holds the samayas. The complexion is bright and the appearance is youthful (like) in the full bloom of youth. There are no illnesses and the body condition is prosper­ ous and balanced. The qualities of the four humors (the three humors plus blood) develop. The condition of the five elements (related to) the channels, pranas and Thigles is stronger and balanced, and bliss and heat blaze forth. Mind and the senses become clear and sharp. Visionary and mental experiences and knowledge spontaneously increase. One is not dominated by attachment and aver­ sion, and sincere Bodhichitta naturally develops.

1 75

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One is free from ignorance, drowsiness, torpor and sleep. Contemplation arises spontaneously, many auspicious signs manifest in the dreams, one feels happy and balanced etcetera. Whichever of these common signs appears, it is a sign that the practice has been integrated in one's condition. If someone practices the recitation for a long time and does not see any signs-experiences mani­ fest, it means that the fundamental point of prac­ tice has not been applied in our condition and that we have the defect of having aimed at (merely) chanting the mantra while distracted. (In this case) it is crucial to exert oneself in the essential path with presence and awareness. SAMAYA

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As to the method for entering the dimension of the Mind of the Guru Jfianadakini, (here follow the instructions on) Chogzhag as direct introduc­ tion to Dzogchen, the Dang of non-duality of pri­ mordial purity and self-perfection. Samantabhadri, queen of space, Jfianadakini of the Dhannakaya, manifests as the Sambhogakaya Guhyajfiana and the Nirmanakaya Gomadevi. Although the Jfianadakinis of the three kayas manifest in various forms, in reality they are the primordial self-originated Rigpa, this very Es­ sence-Bodhichitta. The self-originated and pure from the begin­ ning Rigpa of the primordial Base - a condition which is fresh, natural and authentic - has never been modified nor adulterated by anyone, and has

never fallen into partition or limitations.

1 79

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1 80

Free from all the limited positions of concep­ tual constructs, beyond the object of thought and expression, the condition of total equality of the fourth time is recognized as the essence of the in­ stant. Rigpa is pure clarity or pure presence: its es­ sence is empty, its nature is clear and its energy potentiality is without interruption. When (these three) are recognized, they are the three kayas of the time of the Base. Abiding without conceptual fixation in the rec­ ognition of the three kayas as one's state is said to be the "unmodified contemplation" in the condi­ tion of self-perfection. The way in which the Dang of self-perfection of the primordial Base abides as sound, light and rays is similar to the arising of various reflections

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1 82

When we are dominated by the distraction and illusion of dualistic thoughts of self and other, sub­

ject and object, although we may know that the reflections are unreal, it is not possible to be liber­ ated from the chain of attachment. Whoever directly recognizes in one's state the primordially complete and self-perfected nature possessing unlimited energy potentiality and re­ mains relaxed (Chogzhag) (in such recognition) is (in the state of) Dzogpa Chenpo. This is just like liberation from the chain of dualistic thought when whatever good or bad re­ flections appearing in a mirror are (experienced as) only (the mirror's) qualification manifesting. When we do not precisely recognize as our own state the natural Dang, Rolpa and Tsal of the pri­ mordial Base, we transmigrate in samsara without interruption through the power of being fettered by the chains of dualism.

1 83

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1 84

When karmic vision manifests in all the aspects oi'the six aggregate consciousnesses, the skandhas, dhatus and ayatanas, and we get attached to them as real with marks of concreteness, attachment and aversion and (the other) emotions produce all karmas. Through the function of the six emotional causes, the six karmic visions manifest without interruption as the effect. This is known as the sam­ sara of illusory vision. This is just like someone who, not recognizing his own state - which is the nature of self-perfec­ tion similar to a limpid mirror - becomes attached to the reflections

as if they were objects.

The Essence-Bodhichitta of the primordial Base, base of all phenomena of samsara and nir­ vana, is just like a clear, pure, and limpid mirror the base for the appearance of reflections.

1 85

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The mirror is not different from the reflections. Reflections are not different from the mirror. What­ ever good or bad reflections appear, they cannot benefit nor harm the mirror. In the same way, all phenomena of samsara and nirvana arise from the Essence-Bodhichitta, remain in its nature, and cease in its nature. All phenomena (related to) the dualism of ac­ cepting and rejecting - such as virtues and nega­ tivities, good and bad, hopes and fears - are the originally pure essence of Samantabhadra in the dimension of the Bodhichitta of the primordial Base. Without arising, remaining and ceasing, it has no essence to be shown like "this is it". It tran­ scends the object of thought and expression.

1 87

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1 88

Like space, it does not lllldergo changes. Like the sun, it has no basis for darlmess. Like a lotus,

it is free from the defects of emotions. Like gold, its nature is unchangeable. Like an ocean, it has neither top nor bottom. Like a supreme moun­ tain, it is unmovable. Like a river, it is llllinter­ rupted. Examples can symbolize partial aspects, but the totality is beyond examples. Recognizing precisely the state existing in one­ selffrom the beginning, the total wisdom beyond borders, center, and directions and in which there is neither subject nor object (regarding) a point of view, this is Dzogpa Chenpo. The one who relaxes in contemplation in the instant nature of the spontaneously perfect Ati abides in the authentic state ofknowledge of the Jfianadakini.

1 89

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1 90

As a daily behavior for the yogin, the Chog­ zhag related to the body behavior is similar to a mountaj_n, the Chogzhag related to the voice be­ havior is similar to the ocean, the Chogzhag re­ lated to the mind behavior is instant Rigpa. ever

What­

vision appears, one leaves it as it is (Chog­

zhag). Just like mountains, due to temporary factors, have many forms and heights etcetera which no one can modify,

do not modify your position and

leave it as it is (Chogzhag). Although the method of breathing and the gaze etcetera are strongly related to the sense doors,

do

not modify your gaze and leave as it is (Chogzhag),

just like an ocean in which stars and constellations vividly appear.

Although the mental judgments with the dual­

ism

of good and bad etcetera follow after the ob­

ject of the

six aggregates and time, do not modify

your thoughts

and leave them as they are (Chog­

zhag) (in the) instant Rigpa similar to a mirror.

1 91

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1 92

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Although there are many visions, both pure and impure, that can be perceived as objects, vision is

like an ornament of Rigpa. Do not modify it and leave it as it is (Chogzhag). Having experienced the non-thought contem­ plation in the primordial pure emptiness dimen­ sion of the essence, the nature of instant Rigpa the primordial Dang - is established as the Mani­ fest Dharmata. Having experienced the all-illuminating con­ templation in the primordially existing dimension of clarity of the nature, the nature of self-perfec­ tion of unlimited Rolpa is established as the De­ velopment of the Visions of Experiences. Having experienced the contemplation of bliss in the primordially manifested and uninterrupted dimension ofthe energy potentiality, the nature of the single flavor ofthe multiplicity ofTsal visions is established as the Full Maturation of Rigpa.

1 93

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1 94

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Having experienced the contemplation of in­ separability in the primordially liberated and au­

thentic dimension of self-perfection, the nature of the total equal flavor of non-duality is established as the Total Exhaustion of Phenomena. The purity of the five elements spreads as five­ colored lights in all directions when a limpid crys­ tal is touched by the light of the sun or the moon as a temporary factor. In the same way, when the nature of self-perfection as sound, light and rays manifests as the radiance of the five lights, the samsaric karmic vision of the Six Lokas appears because of the accumulation of powerful karmas as a secondary factor. The multitude of light from the crystal - al­ though manifesting outside because of secondary factors of place and time - is not different from the nature of the crystal and therefore abides in the essence of the crystal itself. In the same way, all the illusory traces of karmic vision - although per­ ceived as genuine because of secondary factors -

1 95

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1 96

are not different from the nature of self-perfection and therefore

abide in the essence of self-perfec­

tion.

Completely integrating the skandhas (aggre­ gates), dhatus (constituents) and ayatanas (sense bases) in the total Thigle of the Manifest Dhar­ mata which is the authentic Ati nature as it is, one's defiled materiality will become exhausted and a body of light will be realized. The uncommon, secret and hidden methods are sealed in the luminous clarity of self-perfection. Receive the upadeshas from a master. Apply them to have a concrete experience ! Thus ends the upadesha on the actions that con­ dense all the profound methods and allow one to realize the dimensions of the three Vajras of the Jfianadakini. SAMAYA GYA GYA GYA Thus is concluded THE ACTIONS OF THE GURU JNANADAKINI from The Luminous Clarity of the Universe, Heart Essence of the Dakinis

1 97

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1 98

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I wrote all this very quickly without adding or omitting a single word and finished at breakfast

time. I had no doubt that this was due to the power ofthe sacred drombu. After breakfast I recited once

again the text by memory to check that it was cor­ rect, and I was able to supplement it with a few more words that were missing. Marvelous ! Won­ derful! Alalaho ! oo

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1 99

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THE P ROFOUND ESSENTIAL UPADESHA

OF THE LONG LIFE PRACTICE "THE THIGLE OF VAJRA LIFE"

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, �From The Luminous Clarity of the Universe, -1 Heart Essence of the Dakinis

herein is contained THE PROFOUND ESSENTIAL UPADESHA OF THE LONG LIFE PRACTICE "THE THIGLE OF VAJRA LIFE"

In the Water-Male-Monkey year, on the twenty­ fourth of October 1 992, while I was in Vancouver, Canada, giving teachings on the principle of Ati Dzogpa Chenpo to local students in the assembly hall of the Sheraton Plaza hotel, I had the follow­ ing dream in the early morning.

I was in the Mandarava meditation cave of Maratika, and I was singing the Song ofVajra to­ gether with some ofmy students. At a certain point

the rocky wall in front of me became like a mirror of sky-blue light, in which there appeared the �0

79.

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Tibetan Uchen characters with two dots, one on top of the other, separating each syllable, and the terma sign at the end of the line: From The Luminous Clarity ofthe Universe, Heart Essence of the Dakinis herein is contained

The Profound Essential Upadesha of the Long Life Practice uThe Thigle of Vajra Life " Ipay homage to the glorious Jfianadakini Mandarava!

After this, many verses appeared. In that mo­ ment I recognized that what I was seeing was a dream and thought, "When I wake up I want to retain in my mind this special and profound method!" So I started reading each line about five times: I will teach

the way in which

Practitioners of lower capacity should practice

The secret Dakini path of union according to the method ofapplication

And (the method for) taking hold of the applica­ tion (for developing it).

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In the Earth-Male-Tiger ye ar, on the sixteenth

of July 1 998, while I was in Merigar, center of the Dzogchen Community in Europe, doing a personal

retreat on the mantra recitation of the Long Life practice of the Guru Jfianadakini Mandarava in my retreat house Osal Khyilwa {The Abode of Lumi­ nous Clarity), I had the following dream in the early morning. I was doing a sitting session of the Long Life Practice "The Thigle ofVajra Life" in a very pleas­ ant cave situated on the side of a high crystal rock. I was singing the mantra of Mandarava when all

of a sudden I saw that a girl had arrived in front of me. She resembled the one who once before had led me to the

cave of the Mandarava chiilen. I was

looking at the girl as I continued to sing the man­ tra. Then she handed me a yellow scroll one finger span in size. I took the scroll in my hand and in

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226

that very moment the girl disappeared. Understand­ ing

the scroll to be a special teaching, I held it in

my hands at the heart until I

concluded the mantra

recitation. Then I opened the scroll and saw that on the yellow paper there was the symbolic letter

similar to the Tibetan CA, as if written with mol­ ten vermillion, with a crescent moon ornament on top and the terma sign. It was followed below by

excellent Tibetan Uchen characters with two dots, one on top of the other, separating each syllable, and the !erma sign at the end of the line.

227

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If the substance of the air element is too stron (visualize) the Dakini of Rigpa on the top of t heart (turned upside down) with the point up. S is red and holds a curved knife with which s

cuts off the top of our heart. A current of white a: red essences descends from the secret place oft Dakini ofRigpa. It completely fills the dimensi• of our heart so that all parts of the body are p< vaded by an ineffable pleasure. Remaining co. centrated in that state, qualifications will ari� Attachment to food will naturally dissolve and ' will succeed in experiencing Samadhi day a1 night. We will not be (conditioned by) donatio­ (from the faithful), obstacles will be purified,

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Regarding the method for achieving the immor­ tal Vajra life, (imagine) the body as the Blissful

One (Guhyajfi.ana) and at the heart visualize Guru Padma Thotrengtsal in union with consort in the center of a kapala of light. From the point of their union visualize a white light of nectar spreading in the ten directions. In this way the power of the Victorious Ones, the vital essence of Pawos and Dakinis, and the splendor of the five elements of the entire universe and its beings, are all unified in the air and integrated in total immaterial bliss. Thus they descend in the form of five pure lights which completely fill the kapala. In that moment tighten a bit the lower door and hold the Parlung kum­ bhaka.

249

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250

If we become familiar with this method, the channels and pranas will become purified and per­ fectly mature. The materially defiled elements will be exhausted in their own condition and illnesses of the humors and unhealthiness will disappear. The Vidyadhara (level) of immortal life will be realized and the life-power of thousands ofPawos and Dakinis will be obtained. The power over the five elements will be accomplished, and liberation will manifest in the dimension of the five kayas. SAMAYA GYA GYA GYA Thus is concluded THE PROFOUND ESSENTIAL UPADESHA OF THE LONG LIFE PRACTICE "THE THIGLE OF VAJRA LIFE"

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

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These were the verses contained (in the scroll). In that moment I recognized that I was dreaming

and thought, "I want to memorize them so that I will surely remember them when I wake up ! " and while reading them once again I woke up. The day was dawning. Since I remembered clearly what I had dreamt, I immediately got up and wrote down my notes. Due to the compassion and blessing of the Guru Dakini I was thus able to perfectly write down the text without omitting or adding a single word. Marvelous ! 00

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"Where is the Precious Dakini Dorje Paldron?' I asked.

"Today the Precious Dakini Dorje Paldron in

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The Pramoha Ratna Paldzinma and I were in­ side a big hall brightly shining with various pre cious materials. A great number ofyogins and yo ­ ginis, scattered around in groups as if in a market were doing many different things - some of the m were having conversation, some were explaining the Dharma to others who were listening, some ­ were performing yantras, and some were quieti y relaxed in contemplation and so forth. "Where is the Precious Dakini Dorje Paldron? I asked the Pramoha Ratna Paldzinma.

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"'

c-..

c:_�·�·�c_·�·q·�9� · �· "'

c-..

c-..

s� · �q�· �� ·c:. �· � �� 9� � ·9 4 �· 4�· �·�rQ9 �· "'

....,.,

c-..

.q �·�51·��·"'�51rtl 'rtl � · � � ·� n c-..

270

'..:I

'..:I

n

n

the Nirmanakaya. Sounding the red

HR1I:I and

BAM represents the clarity aspect of Sambhoga­

kaya. The light blue A in the (practice ofthe) Thigle of Life represents the nature of the Totally Blissful One Guhyajfiana or the essence of Samantabha­ dri,

the Dharmakaya itself. You can understand all

these meanings from the verses which invoke the empowering blessings." I was preparing to ask some more questions when very stormy weather woke me up. oo

� .;f? � oo

oo

27 1

oo

ACKNOWLEDGEMENT

These texts were translated from Tibetan thanks to the generous donations offered by the following donors for the Project Complete Works of Chogyal Namkhai Norbu (July 2003-June 2005): Alba Papini Anna Pucci Anonym from Frankfurt, Germany Anonym from Salt Lake City, Utah, USA Barbara Hammann

Bernhard Schweizer Boon Chuan Fong Ringo Chiara Carraro Clara Bordeu Claudia Ciardulli David Meyer David Sharp (Bequest) Deppe Jany Dzogchen Community of B rescia (Italy) Dzogchen Community of France Dzogchen Community of Germany Dzogchen Community of Holland Dzogchen Community of Naples (Italy) Dzogchen Community of Siena (Italy) Dzogchen Community of Tashigar Sur (Argentina) Dzogchen Community of Venice (Italy) Dzogchen Community of Vladivostok (Russia) Dzogchen Community of Wien (Austria) Ed Hayes Emanuela Citton Eric Voisin Fabio Orlandini Franca Bizzotto Francesco Gracis

273

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

274