Beyond Intellectual ding

Copyright 2009 ‐ Yeshi Silvano Namkhai

No portions of this work may be reproduced by any means without prior written permission of the author

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Beyond intellectual understanding of Dzogchen: training on attitude and behavior

Written by Yeshi S. Namkhai with the deepest respect and gratitude to Chögyal Namkhai Norbu Rinpoche, wishing these notes to be useful for Dzogchen Community’s practitioners.

Parts of this text are transcriptions and published teachings of Chögyal Namkhai Norbu protected by copyright of Shang Shung Edizioni and Shang Shung Institute.



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Index Beyond intellectual understanding of Dzogchen: training on attitude and behavior .................................................................................................................................................. 1

Index .................................................................................................................................................... 2

Introduction .....................................................................................................................................3

The Supreme Source................................................................................................................ 3

The Six Vajra Verses................................................................................................................. 3

The Upadesha on the Total Behavior of Equal Taste................................................. 3

Dream in Moscow ..................................................................................................................... 3

Rigpai Kujug .....................................................................................................................................5

Root text ........................................................................................................................................5

Short commentary .................................................................................................................... 5

Guruyoga of Kunjed Gyalpo ..................................................................................................8

From the Luminous Clarity of the Universe, Heart Essence of the Dakinis ....... 12

Behaviors of Dzogchen Practitioner .............................................................................. 12

Attitude....................................................................................................................................... 12

Contemplation ......................................................................................................................... 13

Dream in Berkeley ................................................................................................................. 13

Root text ..................................................................................................................................... 15

How to control “essence”.................................................................................................... 21



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Introduction These notes are meant to be a support for who is interested in discovering the true essence of Dzogchen through attitude and behaviour, to apply is required having received transmission of any practice (or formal initiation) of Vajrasattva or Dorje Sempa. This also means that the fortunate one recognizes Chögyal Namkhai Norbu Rinpoche as teacher and from him received direct introduction.

This text contains references to the root tantra of Dzogchen Semde The Supreme Source or Kunjed Gyalpo and the Luminous Clarity of the Universe, Heart Essence of the Dakinis or Longsal volume eight.

The Supreme Source The Kunjed Gyalpo is considered to be the root tantra of Dzogchen Semde, contains many essential explanations on how to enter the understading of our real nature. Chapter 31 contains the first Dzogchen tantra translated into tibetan language, the Six Vajra Verses or Rigpai Kujyug, introduces clearly and directly the essence thought the base, the path and the fruit of the path of Dzogchen teaching. In this way reader is able to easly discover how the path of self‐liberation is related to the path of transformation and the path of renunciation as traditionally presented in Buddhism.

The Six Vajra Verses Rigbai Kyjyug is an Atiyoga teaching introduced by Vairocana into Tibet in the 8th century. Rigpa is the state of knowledge, the presence of the pure state of awareness. Kujyug refers to the cuckoo whose song in Tibet is a sign that nature is beginning to breathe again after the cold winter. When the cuckoo sings everybody is happy.

The Upadesha on the Total Behavior of Equal Taste This upadesha is contained in the Longsal cycle of teaching volume eight; is an extraordinary instruction on how to deal with the five emotions according to the Dzogchen path of self‐liberation. The dreams relating to this upadesha are connected connected to the Mahaguru of Udiyana Padmasambhava, to the author’s uncle Khyentse Rinpoche Pawo Heka Lingpa (1910‐1959/60), and to the ancient siddha of Uddiyana, Aryapalo.

Dream in Moscow After some days spent to wonder how to be useful and to advice practitioners to discover their nature, one morning about 4am i had an interesting dream. As most of my dream I hear the sound of song of vajra and I immediately recognize that I am dreaming and Rinpoche’s voice; I discover my self in a very strong light,



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were thousands of rays and rainbows were melting and reflecting like in a crystal and my thoughts start to expand like opening of flowers in spring.

Then I hear again Rinpoche’s voce telling me not to look for something but observe this experience, I relax and sing deeply with him from the center of my body, slowly my memories appear from my childhood and they show how all was clear since the beginning.

Then I stop to create and destroy and awareness increase, finally I start to see several images and relations with all other experiences and dreams.

Now all melt with the last lines of Song the Vajra, nothing is left just a wide deep blue luminous sky and I hear again Rinpoche’s voice but he appear now like blue Vajrasattva and tell me to look in this book on my left at position 4 in the stack. He show me the cover were was written his name and Adriano Clemente and tell me to read attentively. Then as usual I see my self in the room sleeping and see the strong light coming from the windows (it a beautiful mansarda in the center of Moscow). I notice is 5.25 and sun is incredibly warm, I wake up singing RA RA and is 5.30, I remember the dream and look for the book and I find “The Supreme Source”. It opens in the description of chapter 30 and 31 (Total Space of Vajrasattva and The Six Vajra Verses). I read for a while and fall sleep again.

I have a second dream about how this knowledge will manifest, and I wake up with the wish that I all comes true. From that I day I continued to receive instructions in dreams, but always going more deeper into Rinpoche’s Longsal terma teachings.



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Rigpai Kujug

Root text Even though the nature of diversity is nondual, In terms of individual

things, it is free of conceptual elaborations (made by mind).

Even though there is no thought of what is called ‘just as it is’, These various appearances which are created are ultimately good (transcending relative good and evil).

Since everything is complete in itself, abandoning the illness of efforts, One remains effortlessly with presence in the state of Contemplation.

Short commentary This commentary was translated into english by Rinpoche and Kennard Lipman, is very clear and direct into the essence of this cryptic text.

Svasti. Homage to the Vajrabody, speech and mind of the great joyful one, glorious among the glorious, the Bhagavan Samantabhadra.

Variety, in actuality, is nondual, But in each aspect there is nothing fabricated.

There is no considering, ‘This is the real condition’, But the appearance of various forms is always manifested in total perfection.

Since (everything) has been accomplished, abandoning the illness of striving, By living in the original state, contemplation is present.

If, in all the Tantras, it is recognized that the ‘Glorious Vajrasattva’ is the principal lord of all yogis, why is Samantabhadra mentioned here as primary? According to them (the Tantrists), Vajrasattva has explained specific methods of practice and their results, confirming (their thesis); but this is not confirmed in any way. If we give more importance to the sense, then it is very clear to those who possess understanding, that Samantabhadra ought to be superior even to Vajrasattva.

Regarding the words, ‘glorious among the glorious’, one who does good for all is (the meaning of) ‘glorious’. Further, the one who shows selfperfection without effort is called, ‘even more glorious’.

‘Bhagavan’ refers to his being together with his consort in state beyond unification and separation.

The meaning of ‘Samantabhadra’ is that, in any situation or circumstance one never goes outside of the meaning of what is truly essential (i.e., rDzogchen).

The meaning of ‘the Vajrabody, speech and mind’ is deliverance from the three realms through the nondual vehicle.



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The meaning of ‘great joy’ is to be in the state of experiencing the real condition of existence.

‘Homage’ refers to staying in that state spontaneously.

The meaning of this is shown by the verse, ‘Variety, in actuality, is nondual’. Regarding the verse “Variety, in actuality, is nondual, all that which is considered positive qualities and defects, etc. , are ‘variety’. They are also shown to be ‘not differing in actuality’ in the essential state of total sameness. Then, wouldn’t the ‘nondifference of variety’ be (meaningless) just like dividing the sky into parts?

Since that (concept of ‘nondifference’) also does not exist in a real sense, it is stated,

‘But in each aspect there is nothing fabricated’. The meaning of ‘beyond all fabrications’, is that even the referential function of words fails.

Regarding the verse,

‘There is no considering’, ‘this is the real condition’, the meaning of what was explained above is called ‘ the real condition. The meaning of ‘not considering’ is the promise which states, ‘One does not remain within that (conception) ‘. But we have actually heard in all the pure words (of Buddha) the saying, ‘The ground whereupon arises all good is that (state of nonconsideration)’. If one doesn’t stay even in that state, won’t it be the case that there will not even arise all of the great positive qualities? The state of the real condition has no judgment, therefore, even if one desires it, it is impossible to remain (in that state). But this doesn’t mean that the great positive qualities will not exist.

Therefore, it is stated, ‘But the appearance of various forms is always manifested in total perfection’. Since the very manifesting of the appearances in the variety is the real condition itself, it is not necessary to again draw forth (this perfection). So, the meaning is that, in the essential energy (of the real condition) all great positive qualities have been completely perfected since the very beginning.

In the verses, ‘Since (everything) has been accomplished, abandoning the illness of

striving, By living in the original state, contemplation is present’, the word, ‘accomplished’ means that all needs are actually fulfilled. In

regard to something accomplished, if one still strives after it, this is only an illness which bores oneself; therefore it is said, ‘abandoning the illness of striving’.

Since, without seeking for all that one needs, it has all been selfperfected, it is said, ‘by living in the original state’. In that there is no action, it is contemplation which is unmoving from the state of the real condition. This means that there are no efforts with intention made.

The general meaning refers to the glorious Samantabhadra, who is the perfection of the great joy. The capacity for letting go of all that is pleasurable and unpleasurable is called the ‘internal great nectar’, since it is the supreme method for acquiring the Bodhi which is beyond acquisition.

When one lives in the real sense of the word, ‘real condition’, then the complete commitments pertaining to behavior also exist automatically. Further,



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‘destruction’ is a principal method (of Tantrism) to destroy material entities. Here is this state, there absolutely does not exist even the mere word, ‘material’. Since ‘destruction’ is a principal method (of Tantrism), it is also selfperfected in this state.

‘Union’ refers to the dimension which is beyond unification and separation. Since there is not even the names ‘unification’ and ‘separation’, it (this dimension) is united with the queen of energy without interruption.

In it all worldly and transworldly existences are contained without adding anything to it. Since one has everything without having been given (anything), it is called ‘taken without being given’.

‘Telling lies’ means that one’s words have no connection with their real sense, therefore here, since both the sense of efforts with intention and without intention are mistaken, it is called, ‘telling lies’.

Thus, there are also present spontaneously these four promises, so there is no activity of increasing or diminishing anything involved. In that case, the five commitments, which are not abandoned, are also contained within the above: anger is contained within ‘destruction’, attachment is contained in ‘union’. Ignorance is said to be outside the sphere of judgments; this great condition of totality has no judgments, therefore it is called ‘ignorance’. Pride refers to the sense of unchangingness; in the condition of total certainty there is no change, since it never goes beyond the great nature (of rDzogchen). Jealousy refers to unsuitable people, who, even though shown something, do not understand it. Although there are enormous good qualities, nobody understands; therefore, it is naturally a great secret.

Since one has selfperfected the primordial Bodhicitta state which is beyond words, and paid homage through the four senses (of the homage), one remains without correction in the state of the spontaneouslyappearing mandala without having to do the Generation and the Completion Phases.

‘The Cuckoo of the Supreme Consciousness’ is the example; ‘The Understanding of Vision’s Ornament’ is the meaning; ‘The Six Verses of the Vajra’ is the enumeration. The method of the Great Perfection, which contains (all) viewpoints and modes of behavior of yogis, refers to keeping present in mind the meaning of ‘The Cuckoo of the Supreme Consciousness’. Regarding that, since there exist an infinity of levels of mental capacity of people, accordingly there had been taught many series of teachings of relative, provisional meaning. But if people who possess supreme capacity are to be given the real essential instructions, the definitive meaning (of the teaching), although the condition of existence is devoid of cause and effect and so has never been taught, from the very beginning; yet the viewpoint and mode of behavior of Samantabhadra is the condition of existence which pervades all sentient beings. Therefore one is now beyond acting and searching.

Thus, to keep that which has been accomplished since the very beginning without effort is the attainment; to not abandon anything is the commitment; to not hold absolutely to any concept is the gift and offerings. If one stays with these three senses, one is a yogi.



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Transmitted by Samantabhadra.

Guruyoga of Kunjed Gyalpo This Dzogchen Semde practice of Kunjed Gyalpo don’t require many visualizations and mantra recitation, the principal practice is Guruyoga because is the principal way to keep and develop transmission.

First of all find a comfortable place and go through the text as you already know from thun, guru is Padmasambhava union of all gurus and masters and all lineanges (most of ll Kunjed Gyalpo). Then dissolve all in our self remaining relaxed in this state.

Then sounding HUM we begin Guruyoga of Kunjed Gyalpo and first we visualize at the center of our body blue luminous HUM that spread infinite lights and universe manifest as light while our dualistic concepts dissolve into this light. This is our primordial potentiality, our manifestation is not material but more like crystal because light goes out in all directions simultaneously. Then sounding HUM we manifest istantly as Sempa Dorje (like Vajrasattva blue color) and we enter the meaning of the dialog with the Supreme Source. With the third HUM we visualize blue Kunjeg Gyalpo, in real sense has no form but we can think like Samantabhadra.

With all this presence we do Recite of the Vajra, then we pronounce OM AH HUM continuosly (whether inhaling or exhaling) and spread lights to pure and impure dimensions to benefit all beings. At the end with sound of A we unify all manifestations in Kunjed Gyalpo, therefore the guru and the manifestation is beyond concept – integrated into the state of contemplation.

Now we remain with clarity of our presence as Vajrasattva with sound A many times according to our state (long if calm, short if movement), all manifests then is integrated into our state of contemplation. Then finally we mentally wish that all phenomenas of samsara and nirvana self‐liberate in the primordial state and dedicate merits.

You practice this secret instruction for at least two weeks, you can improve visions and awareness in dreams, diminish tensions and attachments.



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Dissolve visualization in white A.

From emptiness, sound a blue luminous HUM which represents the nature of mind. It manifests as potentiality of the primordial state and spreads infinite lights to

dissolve concepts so the practitioner is in a dimension of light.

Sound second HUM and manifest self as Sempa Dorje, blue Vajrasattva, with silk and juwel ornaments; right hand holds a vajra at the heart, and the left hand holds

a bell at the hip; from center of body comes infinite lights of different colors.

Sound third HUM and root master as necked, blue, Kunjed Gyalpo manifests above head on jewellion throne on lotus; his legs are crossed in lotus position, and his hands are joined together in contemplation mudra; surrounded by lineage of Dhyani Buddhas; lights spread from all manifestations to pure and impure

dimensions; Buddhas of the six lokas benefit all beings.

Vajra Recitation of OM AH HUM 37 times; integrate with breathing; it is not necessary to visualize syllables.



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Based on one’s condition, recite OM AH HUM many times with continuous audible sound when inhaling and exhaling; lights spread from all manifestations to benefit

all beings.

Sound A to dissolve all manifestations in Kunjed Gyalpo who unifies in our state; don’t remain in a concept but just in the state of presence.

With eyes open, say longsounding A many times (1020 times in group) integrating presence to continue contemplation; use a shorter A sound if there are

many movements; integrate all experiences in presence.

Say or think invocation:

“May all phenomena of samsara and nirvana

selfliberate in the primordial state”

Dedicate merit with invocations (or mentally).



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From the Luminous Clarity of the Universe, Heart Essence of the Dakinis (sPyod pa ro snyoms chen po’I man ngag)

The upadesha of equal taste points out how is important is the understanding of attitude and behavior of Dzogchen practitioner and gives advices on how to apply to overcome limits of our dualistic vision.

Until we have dualistic vision and we are conditioned, we should apply our awareness in all our four moments (sitting, standing, eating, sleeping) of life. We should try to integrate all in instant presence, to govern our perceptions with presence.

Behaviors of Dzogchen Practitioner Bee: means we should not limit ourselves, taste different flavors and discover what is more suitable for us. Search real meaning of teaching.

Deer: means we discover our real nature and we fallow the teacher and the teaching (instructions) that introduces us to this understanding. Apply method in a quite place.

Lion: means we have real experience and develop a stable understanding. Integrate all and don’t feel anymore afraid.

Madman: means we are just in our real condition without limitations.

We know that we have dualistic vision therefore we need to work with awareness. When we try always to integrate with instant presence.

Attitude When any kind of passion arises like attachment, anger, ignorance, pride and jealousy, it’s not necessary to stop or change. Rather you recognize and develop your awareness, which means you also will have more experiences. Therefore before problems arises (or you create), just relax into that state.

So you do this with any kind of passions without rejecting them or transforming them. Automatically will self‐liberate them, therefore when you self‐liberate:

‐ from attachment, discriminating wisdom arises (feeling and emptiness)

‐ from anger, mirror‐like wisdom arises (clarity and emptiness)

‐ from ignorance, wisdom of dharmadathu (vision and emptiness)

‐ from pride, wisdom of equanimity arises (presence and emptiness)

‐ from jealousy, wisdom of accomplishment (presence and emptiness)

So when we say that we practice, we try to understand our nature. We don’t go outside to look with our eyes, but rather we look as if in mirror to observe



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ourselves and to discover our nature. Then we can talk about a return ot our real nature. In Dzogchen teaching this means to reverse samsara into its real nature.

Contemplation In Dzogchen teaching for contemplation we mean arriving at, or having experience with, (tingzin khoryud chenpo) of infinite contemplation without any limitation of time. You integrate all of your dimension, your time, in a state of contemplation that is beyond time and beyond limited practices. For that reason, when we are developing contemplation, we try from the beginning to understand that vision and all contacts of the senses are part of the contemplation. And you try to get in this nature without creating anything.

It means that our understanding must in some way enter into our attitude!

Dream in Berkeley In day november 16 2008 I was in Berkeley giving teaching about The Six Vajra Verses from Vairocana (Rigbai Kujyug) and also Elio Guarisco was attending and nearly the end he was greeting and saying that he liked the way I was teaching and was surprised by how I would fit perfectly the upadesha from 8th vol. of Longsal asking me if I did in purpose because is connected with Rinpoche’s uncle. Of course I had no idea what he was talking about and the book was just published few days before, as I had a copy that evening I started to read.

I fall sleep reading The Upadesha on the Total Behavior of Equal Taste and did not wake up for webcast but started to dream about 3 in the morning. As I am in California I started to remember in dream about past retreats of Longde and saw Rinpoche younger and very active in the cabin calling me for something important. I went in the cabin and he explained that he wanted to introduce me to an important teaching connected with dance but could not show in public. So I said is good here we are reserved in this cabin and suddenly entered six or eight young girls all looking different but probably american because were quite tall and looking like women already. Then Rinpoche started to have contact with a lot of energy and the girl in the moment of pleasure transform into form of Dakini (more like Vajrayoghini) of different colors. I felt very strong pleasure with full experience of color, smell, sound, bliss but most of all taste. I remember very well the white one had sweet taste and smell like pastry.

Then all Dakinis start to dance and enjoy, Rinpoche invite all to go to the mandala for dancing. He wanted me to learn, and almost flying we went in a open and wide place without trees and suddenly a mandala appears. I start to hear Song of the Vajra and become aware of dreaming state therefore I noticed that mandala was different. I was expecting Vajra Dance mandala but I saw bigger one with narrow sections of the size of a foot.

Rinpoche start to explain that we need to apply this dance to overcome our limits and show how these Dakinis can dance in all directions. Rinpoche show me how



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to dance being the center like a Thigle. Around Him 4 Dakinis were dancing moving in all 3 dimections, then he told me to do same and fallow his movements on the mandala. I did same and felt very easy and nice to dance.

Then I wake up but couldn’t remember the dream, just notice is about 4 and don’t feel to sleep more, so I decide to study and take notes of the Longsal 8th Vol. Later I went breakfast with Carol, beside yoghurt and coffee I was given 4 Cannoli (typical Italian pastry) , then I eat one and feel very very sweet, suddenly I start to remember dream and then later I wrote down.



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Root text ‘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 the authentic condition.

Of all phenomena of the universe and its beings, 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 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‐liberation. 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.

Since every enjoyment that arises as the object of the five senses self‐liberates without any dualistic 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‐liberate in their own place when one remains in contemplation in the recognition that they are equal and non‐dual.

For a yogin who has the power of familiarity, whatever vision or thought appears, arising and liberation occur at the same time, like snow falling on a lake.

For beginner, a vision or thought self‐liberates 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 contemplation; or relax in the presence of whatever thought arises in the mind.



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If one falls asleep without distraction in the state of Rigpa in a relaxed condition, natural clear luminosity manifests, and dreams are perfectly mastered.

When one has genuinely trained in the contemplation of natural clear luminosity, the continuity of illusion of the 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 Guru Samantabhadra and one’s Rigpa are the same, one should apply the Yoga of unification of the (Guru’s) primordial state with one’s mind.

In general one should continue without distraction, 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 contemplation and post‐contemplation exists, one should be one’s own helper: without ever parting from presence 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.

If one remains evenly in the state of instant Rigpa which is beyond all characteristics, the various emotions are self‐perfected as the wisdom of self‐liberation.

Those who have no capacity for self‐liberation, 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 has no defilement caused by damage samaya, who is interested (in the practice), does not violate the bounds of secrecy, is pleasing and capable of arousing passion, and has the capacity to increase the sensation of pleasure.

The pure and luminous Pawo and consort should set in motion their Dhatu, the Thigle, by means of whatever amorous arts such as embracing, 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.



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If one feels the danger of losing (the semen), one should pause, plug (the specific place) with a white HUM, 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 pleasure and clarity arises naked and clear as Rigpa and one does not move from this condition, if the impurity leaks, the sensation of pleasure increase.

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 of pleasure arising from the union of Yab 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 pulling up the lower air strongly and sounding a long light HIK according to the 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 material 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 experience 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.

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 a 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).



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(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.

Performings Beps in the lotus position (one should imagine that) sparks of fire spread (from one’s body), and that (outer) vision, too, is a dimension 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 disappears, one should repeat (this practice) again and again (until) anger is stabilized as heat.

When the necessity to exhale and inhale arises, 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. Therefore, by remening 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 suffering. For the yogin, anger is the condition of heat which manifests as the wisdom of clarity and emptiness beyond attachment.

This method develops heat, increase the digestive power and bodily strength, and the capacity of miraculous manifestation. In particular, since there is no attachment to prana and presence, anger self liberate and blazes as heat.

Concerning the way to apply ignorance as the path, without following thoughts of the tree times, one should concentrate one‐pointedly between the eyebrows, and (then) relax quietly without fixation 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 shinning with it’s own natural light inside a five color Thigle as the essence of the unification of prana and mind, and fall to sleep.

In that moment, in the condition of Dharmata beyond thoughts, the contemplation of natural light arises in which Dang of clear luminosity of self‐originated Rigpa continues quietly without 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).



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(Then) one should relax at ease in authentic presence and clarity without following thoughts of the tree times. If one falls asleep without wavering from the condition, the continuity of illusion comes to an end.

Even though illusory dreams arise, one recognizes 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 of presence and emptiness itself.

Fools are subject to ignorance, and wrapped in sleep, wander in samsara. For the yogin, ignorance self‐liberates in natural clear luminosity in the expanse of presence and emptiness.

Through this method one’s body and voice remain healthy without any effort, consciousness is purified, and clairvoyance arises. In particular, all illusory thoughts of the tree times self‐liberate in the expanse of the 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 illness 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 illness exit (one’s body) as a yellowish (vapor) and that the upper part of one’s body is filled with coolness.

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 directly in (their own) place of illness through the sound of PHAT. (One should imagine that) all illnesses 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 completely come to an end, while pride self‐liberates in the



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state of absolute equality with an experience of limpid consciousness without thougts.

Fools cling to an “I” when they are ill, coild themselves up, and experience suffering. For the yogin who is in this state of equanimity beyond grasping, the wisdom of equality, (the non‐duality of) feeling and emptiness, arises.

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 demons 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 arrived in a noisy and frenzied manner are absorbed into the seed syllable. Then one should remain in non‐dual contemplation.

(In this 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 perilous passage of hope and fear.

Whatever malicious god or demon (exists for oneself), one should concentrate one‐pointedly on it width (one’s) prana and presence indivisible, and (sounding) DZA scatter it in the space of Dharmadatu so that it vanishes like a rainbow in the expanse beyond concepts.

If one remains in the state if unimpeded wisdom, which is the authentic condition of primordial purity beyond conceptual constructs, all dualistic 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 yogin, jealousy self‐liberates in titally self‐perfected equality as the nature of non‐grasping.

Trough this method all interruptions are eliminated, siddhis manifest spontaneously, and spiritual activities are accomplished. In particular, one is completely liberated from all sufferings caused by dualism of jealousy.

To summerize, by fully governing all thoughts and activities with presence and awareness, one transcends all in (the state of) total contemplation. Thus one becomes a Vidyadhara of Ati.

Such a (practitioner) becomes the life of the Teaching and lives among Vidyadharas and Dakinis, a peerless protector of beings and the lord of Dharmapalas.

SAMAYA GYA GYA GYA

While I was reading the verses of this teaching I became aware that I was dreaming, and understading tha great importance of this practice I read it six or



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seven times, and memorized it well. Then suddenly something awakened me. When I woke, I still had the feeling as al 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 the teaching wich explains the principle of behavior.

EMAHO! ALALAHO!

How to control “essence” When we have problem to keep our “essence”, therefore sensation is very strong, we concentrate on our head chakra. So we are gazing on top of our head, and we concentrate on a little white tigle.

What is “essence” ? this depends on our presence, in instant presence (in that experience) you don’t loose, if you loose means impure because is just idea. In this state of unification naked manifest our real nature, not conditioned by our thoughts.

For ex. You can use Yantra’s movements, like the lotus. And you should develop this sensation, beyond attachment. So not loosing “essence” we can have benefit to liberate passions.

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