The master always remains in the primordial state, and the presence of the state communicates itself to the disciple in whatever situation or activity they may share. One continues right up to Total Realization. Since there is nothing that goes beyond just this, one should continue in the state of this singular and unique Awareness. Therefore, one must definitively decide upon this unique state for oneself and know that there exists nothing other than this. As for directly continuing with confidence in liberation: Whatever gross or subtle thoughts may arise, by merely recognizing their nature, they arise and self- liberate simultaneously in the vast expanse of the Dharmakaya, where Emptiness and Awareness are inseparable.

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Their daughter, Sudharma, had taken novice vows and soon after the full Bhiksuni ordination, and she lived on a small island with her maidens in meditation. One night she dreamed that an immaculate white man came to her holding a crystal vessel sealed with the mantra OM AH HUNG SVAHA, and he placed it on her head three times and light shone out from it and she perceived the threefold world clearly in its totality.

Soon after the Bhiksuni Sudharma gave birth to a son, but ashamed that the baby had no father, she sought to conceal it and threw it into a pit of ashes. Light and music emanated from the ash pit and after three days the mother retrieved the baby and the gods and spirits came with offerings to honour him. When he was seven years old, the boy defeated the five hundred panditas of the royal court in debate and they gave him the name Prajnabhava, Wisdom Being, but the king called him Acharya Garab Dorje and by that name he became renowned.

It was at this time that the boy recited the sutra " The Vast Spaciousness of Vajrasattva". Garab Dorje renounced his parentage and palace and journeyed to the mountains where amongst peaks inhabited by Hungry Ghosts he spent thirty-two years meditating in the residence of a Mountain God.

Here he achieved realization and a rainbow body and the earth shook seven times. The world made obeisance, but the Shakta-Dakinis proclaimed that a danger to their yoga practice had arisen. When the Hindu king sent messengers to apprehend him he ascended into the sky.

At the completion of his period of renunciation and ascetic practices, Garab Dorje had comprehended both the outer and inner paths and most particularly he had apprehended the sixty-four hundred thousand Dzogchen verses.

Then the Bodhisattva Vajrasattva gave him the initiation and empowerment of the Bestowal of Awareness and permission to write down the sixty-four hundred thousand Dzogchen verses and the oral tantras. They were written down by three Dakinis, some say on Mount Malaya. Garab Dorje then journeyed to Bodhgaya to the terrible Sitavana cremation ground, where he remained for the rest of his life. He met his disciple Manjushrimitra there and taught him for seventy five years.

He attained his parinirvana in a mass of light and then bestowed upon Manjushrimitra a tiny golden casket containing Dzogchen verses. Manjushrimitra: Jampel Shenyen Born in a Brahmin family to the West of Bodhgaya, Manjushrimitra became learned in the arts and sciences. He received a prophecy from Manjushri that if he sought enlightenment he should go to the Sitavana cremation ground near Bodhgaya.

There he met Garab Dorje and during their seventy five years together he received the entire Dzogchen transmission. He hid the main text of the oral section in a rock to the east of Bodhgaya and sealed it with the sign of crossed diamond scepters. He then went to the Sosaling cremation ground to the west of Bodhgaya, where he taught his disciple Shri Singha, and he stayed there in meditation for nine hundred years. He attained the body of light. In his youth he studied with the Acharya Haribhala and after three years he was an accomplished scholar.

Then the Bodhisattva Avalokitesvara appeared to him, and advised him that if he really wanted to attain Buddhahood he should go to the Sosaling cremation ground in India. But Sri Singha procrastinated, thinking that first he should study the Chinese system. Then Avalokiteshvara again appeared to him, and gave him the same advice. By virtue of his accomplishment as an Awarene-Holder, Shri Singha then speed-walked to the Sosaling cremation ground, and there he met Manjushrimitra, who accepted him as his disciple and gave him his entire Dzogchen instruction over twenty-five years.

Shri Singha was able to withdraw the texts Manjushrimitra had hidden in the rock near Bodhgaya and divided the Secret Precept series of instruction into outer, inner, secret and uttermost secret cycles, graduated according to the heightening lack of conceptual elaboration.

These four were to be accessed through the four Dzogchen empowerments - elaborate, simple, very simple and most simple. Upon his return to China he hid the first three cycles, which all had some degree of conceptual content, in the pinnacle chamber of the Bodhi Tree temple, and according to indications from the Dakinis the final cycle in a pillar in the Auspicious Temple. He then retired to the Silying cremation ground where he stayed in meditation and taught the demonic beings who honoured him.

His disciples were Vimalamitra and Jnanasutra. Finally, on his way from the Bodhi Tree Temple to visit the King of Khotan he achieved rainbow body and gave his last testament to Jnanasutra. He was ordained in the great monastic academy of Nalanda.

He became a scholar monk renowned in the Perfection of Wisdom Prajnaparamita tradition. Later, he went to Uddiyana and received many secret tantras from the Acharya Lilavajra and a yogini named Guneru, and by practising their instruction he attained deep concentration.

Then in the north of Uddiyana he found a low caste consort called Jatijala with whom he lived for six months and through the blessing of Jambhala, the God of Wealth, he perfected the yoga of bliss. In Jalandhara to the east of Uddiyana he received the wisdom tantras from Balipada, who was an emanation of the great master Jalandharipa. In the south of India, in Kongkana he met the Acharya Patalipada with his eighteen yogis and yoginis and from him Buddhashrijnana received the Guhyasamaja-tantra.

He practiced the Guhyasamaja-tantra in Kuva grove behind Bodhgaya and there he received a visionary injunction to approach the Bodhisattva Manjushri for ultimate realization. Buddhashrijnana walked for only half a day when he encountered an old monk with his robe piled on his head ploughing a field with a low caste woman. Hiding his disgust he begged for food and the old monk gave him a fish that his dog had vomitted up.

Buddhashrijnana, hiding his disgust, rejected it and the woman kindly cooked him some fresh rice and invited him to stay the night. The old monk inscribed a mandala and the nineteen Manjuvajra deities, amongst whom were the monk, his woman and their dog, appeared, shining radiantly. Due, however, to the lack of faith he showed in rejecting the fish he was offered, he did not attain rainbow body, but achieved the level of Vajradhara in the bardo after his death.

Vimalamitra Vimalamitra was born in Hastisthala in Western India. He was a scholar monk versed in the three approaches to buddhahood and a tantric master who attained mahamudra as a disciple of Buddhaguhya.

While he was living in Bodhgaya he met a monk of similar mind called Jnanasutra and there the Bodhisattva Vajrasattva himself appeared to them both and told them that through five hundred rebirths as scholars they had achieved nothing and if they aspired to ultimate realization they should go to China and at the Bodhi Tree Temple they would find their master, Shri Singha, who would give them the instruction they required to attain Buddhahood in this lifetime.

Leaving his friend behind, Vimalamitra, highly motivated, immediately set out for China and found Shri Singha as Vajrasattva had predicted and over twenty years he received instruction on the outer, inner and secret teaching of the Oral Lineage Mangak nyingthik. Completely satisfied - although the master had not given him the texts - he returned to India. Years later, still intent on his meditations and doing tantric practice, Vimalamitra was visited by Dakinis who instructed him to go to the Bhasing cremation ground if he wanted to receive the Dzogchen Heart Essence instructions.

At Bhasing he met his old friend Jnanasutra from whom he begged for the instruction he had missed. From him he received the initiatory empowerments and meditational activities of the uttermost secret section of the Secret Teaching and after the fourth empowerment he saw the naked nature of mind.

He also received the texts from him. Vimalamitra meditated on this for ten years before Jnanasutra achieved rainbow body and left him with his final legacy, a tiny jeweline casket containing the verses called "Four Profound Methods" Zhakthab Zhi and through this he accomplished the heart of the matter. He made three copies of the texts: one he hid in Uddiyana on the Golden Strand Island, one he concealed beneath a rock called Serling in Kashmir and one he gave to the Dakinis in the cremation ground.

He attained the rainbow body of supreme transformation. The Eastern Tibetan Yudra Nyingpo became his collaborator in translation and teaching. He hid the translated texts at Gegung in Chimphu. He stayed thirteen years in Tibet and then left for Riwo Tsenga Wutaishan where he vanished. Jnanasutra became a scholar monk and traveled to Bodhgaya.

Again Shri Singha taught the three outer cycles of the Secret Teaching instruction but this time he passed on the texts. After twelve years Jnanasutra prepared to leave Shri Singha, but his master exclaimed, "But I have given you nothing! Shri Singha taught him the uttermost secret cycle of Secret Precept instruction and gave him the increasingly unsupported initiatory empowerments and also many meditational activities like the method of separating samsara from nirvana.

Finally, seven days after Shri Singha had left him to visit the King of Khotan, Jnanamitra saw Shri Singha appear in the sky and knew that the master had passed on. As his final testament from his master he received a finger-nail sized casket containing the verses called the "Seven Nails" Zerbu Dunpa , and instruction to take out the Heart Essence Secret Precept Instruction from the Auspicious Tashi Trigo Temple pillar and to meditate in the Bhasing cremation ground in India.

Here he transmitted to his friend - and now disciple - Vimalamitra, the uttermost secret cycle of the Heart Essence and gave him the books of the entire Oral Tradition. Finally he achieved a body of light and vanished leaving nothing behind.

He was no military commander or politician and neither was he a sybarite. When the Master of Secrets, Vajrapani, taught the tantras to the vidyadhara knowledge holders of the five families on Mount Malaya, his life was transformed. He had a dream and the dream had seven episodes. He dreamed that the signs of body, speech and mind dissolved into his own; that an invaluable volume of scripture rained down; that discussion of the dharma occurred; that he was universally glorified as a saint; that a vast offering was prepared; that precious stones rained down; and that he attained Buddhahood.

When king Dza woke up the next morning, he found that a volume of scriptures had fallen upon the Zahor palace roof. An eighteen inch image of Vajrapani also fell with the texts. King Dza tried to read the texts but he could not decipher them. This was The Chapter on Direct Perception. With this text to guide him, he contemplated the face of Vajrasattva for seven months and at the end of that period the Bodhisattva himself appeared and gave him awareness initiation and empowerment.

Thereafter King Dza could understand both the words and the meanings of the tantras and he was empowered to teach them. But in order to give credence to the notion of verbal transmission, pretending that he could not understand the texts, he showed them to the Acharya Kukkuraja. It is said that Kukkuraja in the guise of a dog taught as many as a thousand dogs by day and by night maintained the commitment to enjoyment with them.

Anyhow, Kukkuraja also accomplished the direct perception of Vajrasattva and after seeing the face of Vajrasattva, Vajrapani taught him the meaning of the tantras. Furthermore, through this accomplishment, Vajrapani appeared to him in reality and initiated him into the essential meaning and into all the tantras to completion and instructed him to ask the Bhikshu called Licchavi Vimalakirti who was a vidyadhara but of whom we know nothing more for the lexical transmission.

Kambala or Lawapa, "The Blanket" Kambala was a prince of Uddiyana who was ordained as a bhikshu and studied the scriptures. In due course he met a tantric master. After receiving initiation and instruction he realized pure awareness. Once when traveling through Uddiyana, he passed through Dhumasthira, the city of the Dakinis, and there he was presented a flower garland by some Shakta-Dakinis.

Later, Buddha-Dakinis came to him saying, "Accepting this rosary was a mistake. You must now follow the Shakta path and serve those yoginis who gave you the flowers. In the evening he settled down to meditation and entered his samadhi and at midnight he heard a great noise and saw a shower of boulders thrown by the Shakta-Dakinis descending upon him.

The power of his visualized creative phase circle of protection was enough to keep the boulders suspended in the air while his fulfillment meditation shattered the stones into atoms. Kambala was also called the Sleeping Bhikshu. He received this name in the following manner. It was his habit to beg alms at the city gate and from time to time King Indrabhuti passed by and would ask him questions, but Lawapa would deign no reply.

This infuriated the king who cursed him, "You foolish, ignorant monk! But whosoever passed him by had to salute him, otherwise they would be frozen rigid. Even the king and his retinue observed this ritual. After twelve years Lawapa awoke and when the king saw him awake he asked him why he had slept.

The king was filled with faith in the Vajrayana and because of this many people took refuge in the Buddha-dharma. Kambala is best known as Lawapa, The Blanket, and this is how he received the epithet.


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