Beyond Intellectual Ding

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.

Copyright 2009 ‐ Yeshi Silvano Namkhai 1
No portions of this work may be reproduced by any means without prior written permission of the author
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

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,
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.

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.
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,
‘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.
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.


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.
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).

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
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
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.

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.
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.
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).
(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).
(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
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
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.


Beyond Intellectual Ding

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Beyond intellectual understanding of Dzogchen: training on

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

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

When the necessity to exhale and inhale arises, one should (exhale and)

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