Longsal Teachings: Volume 7

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Longsal Teachings: Volume 7

Lotsawa Series - This publication is intended for those who have already re­ ceived the Dzogchen transmission from Ch

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Lotsawa Series

-

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

© 2007 Shang Shung Edizioni 58031 Arcidosso GR-Italy tel: 0564 966039

e-mail: [email protected] www.shangshungedizioni.it

IPC -

- Approved by the International Publica­

tions Committee of the Dzogchen Community founded by Chogyal Namkhai Norbu

CHOGYAL NAMKHAI NORBU

LONGSAL TEACHINGS VOLUME SEVEN

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



tu�tll�")f�00X�I'

Shang Shung Edizioni

CONTENTS

Translator's note to the Longsal Series of Teachings Preface

7 9

The Most Important Points on the View, Meditation, Behavior and Fruit

The History RootText

The Upadesha on the Twenty-Five Spaces

The History RootText

11 13 21 25 27 53

The Wish-Fulfilling Jewel, Thigle o f the Mind of the Guru Wisdom Dakini

The History Root Text

The Bardo Instructions Sealed with the HUM

The History RootText

5

61 63 113 1 37 1 39 1 99

TRANSLATOR'S NOTE TO THE LONGSAL SERIES OF TEACHINGS

The Longsal Cycle or The Luminous Clarity of the Universe, Heart Essence of the Dakinis (Klang 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 seventh volume of teachings from the Longsal cycle contains four upadeshas and the histories of their discovery. These teachings were received through dreams over a period of time from 1959 to 2001. The Most Important Points on the View, Medi­ tation, Behavior and Fruit (ITa sgom spyod 'bras kyi gnad gzer), also known as The Upadesha on the Most Important Points ofAti (A ti 'i gnad gzer man ngag), received in a dream from Chang­ chub Dorje as inseparable from Garab Dorje and Padmasambhava, contains the essence of the Ati Dzogpa Chenpo teaching in few verses. The Upadesha on the Twenty-Five Spaces (Klang chen nyi shu rtsa lnga 'i man ngag), re­ ceived in 1980 and then in 1991, is a supreme practice of purification based on twenty-five man­ tras originally found in the btags grol tantras. The dreams relating to this upadesha are connected to Kunga Palden (1878-1950), one of the Author's teachers. The Wish-Fulfilling Jewel, Thigle of the Mind ofthe Guru Wisdom Dakini (Bla maye shes mkha' 'gro 'i thugs thig yid bzhin nor bu), received in dreams from 1993 to 2000, is an essential method of practice related to the three dimensions of the Body, Voice and Mind of the Guru Jfianadakini or Wisdom Dakini.

9

The Bardo Instructions Sealed with the HOM (Bar do 'i gdams pa hum gi rgya can), received in dreams from 1984 to 2001, contains profound instructions on the various types of Bardos or intermediate states, in particular focusing on the crucial moment of the Bardo of the Dharmata. One of the dreams relating to this upadesha is connected to Khyentse Rinpoche Chokyi Wang­ chuk (1910-1963 ), maternal uncle and one of the Author's teachers. I wish to thank Steve Landsberg for reviewing my English.

November 2006 Adriano Clemente

10

THE MOST IMPORTANT POINTS ON THE VIEW, MEDITATION, BEHAVIOR AND FRUIT

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the master Garab Dorje, and Guru Rinpoche. Do I have them in memory?" So I imme9-iately started to recite the verses, but I could not re­ member clearly all of them, except for the ones quoted above. Right away I invoked my Guru the Vidyadhara Changchub Dorje repeatedly, when at a certain moment a five-colored Thigle the size of a large round shield appeared in front of me. Inside it, on a base of pure azurite, there were Ti­ betan letters in excellent Uchen characters, as if written with molten gold, with two dots one on top of the other separating each syllable, and the Terma sign at the end of the line:

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Herein is Contained THE MOST IMPORTANT POINTS ON THE VIEW, MEDITATION, BEHAVIOR AND FRUIT

oo �oo .;f?oo s,'§:::>oo A OM U Not understanding that the View is one's own state, One follows words of intellectual analysis and sectarianism. Not knowing that there is nothing to meditate, One is fettered by the mental constructs of con­ ceptual fixation. Not understanding that the behavior is Samantab­ hadra,

One gets attached to the effort of accepting what is good and renouncing what is bad. Not understanding that the fruit is self-perfected, One remains suffocated by the impurities of hope and fear which (hinder) knowledge. Without modifying it, maintain the state of self­ perfection Relaxing in its authentic condition as it is ! A A A

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To comprehend completely the meaning and all these words that were clearly appearing, I started repeating the verses, and while doing that I woke up. In that moment I remembered clearly my dream, and immediately wrote it down. Since that time I have always kept in my mind these words concerning the view, meditation, behavior and fruit, and I have also exclusively based the core of my practice on this special teaching.

THE UPADESHA ON THE TWENTY-FI VE SPACES ooo rSJ � rSJooo

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them!" I pleaded. "Don't you know that I came here to invite you?" she said. "I am sorry," I replied. "I didn't know it". "Well, I am Malati, a protectress who abides by the command of Pawo Heka Lingpa. I have met you before. Now Heka Lingpa sent me to in­ vite you," she explained. "If that is so, let's go there quickly," I told her. In that very moment I found we had instant­ ly arrived in the middle part of a rock made of multicolored precious materials. From there we climbed up and crossed a pathway on the right.

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On the lower path, which was a small plain, I saw some beings with lion like faces and human like bodies wearing a blue silken skirt and a long silken belt of many colors. They were building a round house, which emitted a dark blue light, on the top of a very large pillar about five human be­ ings in height. Above (the house) there were two geometrical structures of four sides each, one fac­ ing the other. (The whole building) seemed trans­ parent (with no specific color), but looking at it from the outside gave the impression that it was sparkling with blue light. Also in other places not far from there I saw some houses similar to that. I thought they probably were the homes of these

beings.

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"Come inside !" I entered the doorway and reached the inside. There was a pathway brightly shining with the natural light of precious materi­ als. We crossed it and after walking for about three minutes we arrived in front of the entrance of a hall. We went inside and in the center of the hall, upon a black stone resembling a half egg facing upwards and resting on a dark red ruby colored stone, square in shape and one cubit in size, I saw an elegant Shamabala who seemed to be giving a talk in a very strange language. Around him there were more than a hundred Shamabalas who were listening attentively. "Who is this Shamabala 1n the center?" I asked Malati, and she replied, "Don't you recog­ nize him? He is the human Mahasiddha Kunga Palden. He is teaching to the Shamabalas the Tan­

tra ofthe Unique Son of the Teaching". Immediately I unified my mind with the State

of the Master and continued in the condition of equality. Then that imposing Shamabala in the

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center of the hall became the P recious Mahasid­ dha (in his human form). He looked at me with a smile of gladness and said: 'A A HA SHA SA MA The way to train in the real condition For individuals endowed with the most fortunate karma, Once they have entered the swift path of the su­ preme Ati, Is to integrate into the state of the symbol where (everything) is perfected in presence. To reverse attachment to the senses: KARMA RAK SHA G HI HAM TI. To reverse attachment to the aggregates: B HE G A RA NA SO G AD G LING . To reverse attachment to all objects : P U KA RI LA B HA DU TRI. To make the concreteness of mind disappear:

RAM PA KALA SA MI KHYE. To eradicate thoughts and feelings in their condi­ tion: MA TANG

P HA P HER RASMI TI.

To recognize the vision of compounded (phe­ nomena) : KH A T A RE KA S A MIG RL UNG .

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