Editor's note: Since the time Maria Simmonds and John Myrdhin Reynolds made this translation Chgyal Namkhai Norbu gave this transmission publicly one more time in Tashigar Sur, Argentina, March 2013 during the retreat of the Simhamukha Gongter of Ayu Khandro. We regret we were unable to obtain the original Tibetan text of the Upadesa. This manuscript publication is intended for people who received this transmission or wish to receive it in the future. Editors take no credit for the translation. Manuscript version v.1.0

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Here is contained a brief Upadesha which is the oral instruction of the Dakini Dorje Palgyidronma.

Homage to Palgyidronma, the Queen of the Dakinis, Who is completely filled with the nectar of the great bliss of union, Since she reveals her form in various illusory manifestations within the Dharmadhatu which is pure from the very beginning and free of all conceptual elaborations. The root of everything belonging to Samsara which is existence and to Nirvana which is ultimate peace is to be found within your own mind. Yet if you examine this mind, what is there to be attained in reality? Nevertheless, among all sentient beings who are born and depart again, there is not even one of them who is not pervaded by the Buddha-nature which is the Base. However, due to the movements of the winds of karma which are in actuality ignorant thoughts lacking awareness, all beings become emeshed in the web of dualistic attachments, and so there arises the necessity of their wandering endlessly in Samsara. But the Bodhichitta, the essence which is the Primordial Base, or, in other words, the nature of the mind which is itself the natural condition of the mind, from the very beginning has never been created by any cause, whether good or bad. And thus it is self-originated. Upon the Path there is no meditation practice because (the nature of the mind) is self-liberating. And there is no realization of the Fruit because it is perfected from the very beginning. lt is inexpressible in words because it transcends all definable characteristics. And it cannot be analyzed by thinking and reasoning because it totally transcends the intellect. Completely going beyond all conceptual elaborations in terms of the eight extremes, it is total empty awareness. Since it remains at ease in the state of the natural Clear Light, everything is liberated into its own condition. Nevertheless, as in a dream, you are led into the city of Samsara by the illusions created by various discursive thoughts. On the other hand, when you look into their nature (as these thoughts arise), due to the fact that they are in reality empty, that which is called "Buddhahood" is nothing other than the way of existence of your own inherent disposition. Thus, what is there then to seek? Not even active phenomena are able to change or alter this natural condition which is the real disposition of the Base. If you are able to remain in the self-occurrence of this natural condition, just letting it be, then there will arise a state of integration. However, on the other hand, if you rely upon antidotes to these (thoughts which arise), then these antidotes themselves will become akin to errors and obstructions. Thus, you should not go seeking after antidotes.

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Even though discursive thoughts, which may be either good or bad, do arise, you should allow them to remain with a bright lucency in their own condition without trying to fabricate or adulterate anything. If you continue in this state which is just clarity and just presence, then there will arise the capacity to liberate masses of thoughts into their own condition. By prolonging and continuing in this state just as it is, without any meditation, as it becomes stable and familiar, the passions (your negative conflicting emotions) will become gradually reduced. As for continuing in this state: Just as it is necessary to properly stretch the strings (of a musical instrument) for a pleasant sound, so in a state where tension is suitably relaxed, you must continue in your condition of mindfulness without becoming distracted. Furthermore, by practising a meditation which employs a process of intellectual analysis you will surely not attain Buddhahood. On the contrary, by stripping yourself to a bare and naked awareness just at the instant when a thought arises, you can continue in the radiant translucency of this state of primordial awareness. It is said that this is like the very root of the vitality of the practice. Indeed, there are various people who make assumptions and presume to explain that all phenomena are empty. But the spontaneously born empty awareness which is revealed at the time of initiation is, in fact, that immediate awareness (spoken of here) which transcends all intellectual analysis. Liberation through bare attention (of thoughts which arise) is the essence of the present moment. Just letting yourself be there without trying to fabricate or modify anything is the state of the Great Perfection. Furthermore, there does not even exist here some system for sealing things with emptiness. In terms of this presence or intrinsic awareness, there is nothing upon which you must fixate in space. No matter what may arise (in the mind or to the senses), there will still exist a presence or awareness which directly transcends the experience itself. You should understand that this is the essence of all the Upadesha instructions. Thus she spoke. Translated by Maria Simmons and John Myrdhin Reynolds

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NOTES TO THE TRANSLATION (1) The title of this text in Tibetan is the mkha' 'gro rdo rje dpal gyi sgron ma'i zhal gdams man ngag zin bris. lt contains the essential advice given by Ayu Khandro, Dorje Palgyidronma, to Namkhai Norbu on the practice of contemplation. (2) These four lines represent the verses of offering (mchod brjod) which invoke Ayu Khandro (rdo rje dpal gyi sgron ma) as the Queen of the Dakinis (mkha' 'gro gtso mo). She is completely filled and satiated with the nectar of the great bliss (bde chen bdud rtsi yongs myos) of the union of appearance and emptiness. Thus she reveals and displays her form, that is to say, her Form Body or Rupakaya (gzugs sku), in various illusory manifestations (sna tshogs sgyu 'phrul) within the vast infinite space of the Dharmadhatu, "the dimension of reality" (chos kyi dbyings nyid), which is primordially pure (ka dag) and free of all conceptual elaborations (spros bral). (3) The root of everything (thams cad kyi rtsa ba), the basis of both Samsara or cyclical existence (srid pa 'khor ba) and Nirvana or ultimate peace (zhi ba myang 'das) is found in our own mind (rang sems). All impure karmic vision (las snang), as well as all pure vision (dag snang), arise through the mind. But ordinarily we do not recognize our own real condition. We find ourselves in a condition of ignorance or lack of awareness (ma rig pa), rath er than in a state of presence or awareness (rig pa). In Dzogchen it is said that the discursive thoughts (rnam rtog) of this or that which arise to consciousness in the mind (sems), all of which belong to our relative condition, are like the reflections in a mirror-whereas the nature of the mind itself (sems nyid) is like the mirror which reflects. Moreover, the capacity of the mind to be aware, which we call intrinsic awareness or presence (rig pa), is like the capacity of the mirror to reflect everything placed before it. And just as the mirror is able to reflect everything, whether good or bad, whether beautiful or ugly, and yet is in way changed or affected by these reflections, so, in the same way, the nature of the mind (sems nyid) is in no way changed or affected by whatever thoughts, sensations, impulses, emotions, and so on, arise. The nature of the mind which is the primordial state of the individual is like the condition of the mirror itself. If we find ourselves in the condition of the mirror, we are in a state of intrinsic awareness and perfect presence (rig pa); everything is pure, limpid, and clear. If not, then we are in a state of ignorance where we lack awareness (ma rig pa). In that case, we find ourselves outside the mirror, and seeing the reflections, we believe them to be substantial and objectively real. We may say that they are not real, but this only represents intellectual knowledge and not genuine understanding born of direct personal experience. Being conditioned by our dualistic mode of thinking in terms of such notions as inner and outer, subject and object, and so on, we find ourselves in the situation of a bird imprisoned in a cage. Mistakenly believing our concepts and attachments represent realities, and identifying ourselves with our desires and aversions, we then act accordingly and these actions in turn generate new karma which inevitably leads us again into transmigration. This is the beginningless cycle of birth and death and rebirth. Thus, it is ignorance or the lack of awareness which is the real cause of transmigration. However, if we examine the mind (sems brtags), there will be found there nothing about which we can make assertions or which can be confirmed concretely. There is nothing there which can be attained in reality (bden par grub). We have only to observe our own minds, observe

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within ourselves where a thought arises, where it abides, and where it goes thereafter, in order to discover this fact for ourselves. Yet, even though that is the case, innate within every single sentient being is the Buddha-nature called the Tathagatagarbha, This term Tathagatagarbha (debzhin gshegs pa'i snying po) is explained as meaning the essence (snying po) of the realization of Buddhahood (de bzhin gshegs pa). Some Hinayana schools have asserted that there exists a class of sentient beings called lcchantikas who inherently have no possibility of realizing Buddhahood. But according to the Mahayana teaching, the Buddha-nature or Tathagatagarbha is present in every single sentient being without exception, in every time and in every world. The Tathagatagarbha is the seed or potentiality for Buddhahood naturally inherent in every living being and, therefore, it is called the Base or Foundation or Ground (gzhi). But in order to bring this seed, the potentiality for Buddhahood, into fruition, the unstinting and ardent practice of the six perfections of generosity, morality, patience, vigor, meditation, and wisdom over the course of three immeasurable kalpas is required. This represents the Path (lam). And the Fruit('bras bu) or result or 'goal' is the attaining of the Two Bodies of the Buddha: the Rupakaya and the Dharmakaya. This is the explanation according to the Sutra system. However, in Dzogchen the view regarding all this is quite different. Here the Tathagatagarbha means not just the potentiality for Buddhahood, albeit unrealized at present, but the primordial state of the individual which is perfected from the very beginning (ye rdzogs). Thus Buddhahood is not something to be sought for elsewhere outside of one's own mind, nor is it something latent at present or merely potential in the individual, like a seed before germination which requires certain secondary conditions to be present in order to bring it into ultimate fruition. (4) In the Sutra system of the Mahayana, the Bodhicitta (byang chub sems) refers to the resolute intention of the Bodhisattva to attain the full and complete enlightenment of a Buddha for the sake of liberating all sentient beings. Here a Relative Bodhicitta (kun rdzob byang chub sems) and an Absolute Bodhicitta (dam don byang chub sems) are distinguished. The Relative Bodhicitta means, firstly, the thought of aspiration (smon sems) to attain enlightenment and, secondly the the thought where we actually enter into the practice of the path ('jug sems). According to Santideva, this represents the difference between an individual intending to embark on a journey and an individual actually setting out on the road. This journey to the realization of Buddhahood consists of the five paths (lam lnga) and the ten stages (sa bcu). These paths are the path of accumulation (tshogs lam), the path of application (sbyor lam), the path of vision (mthong lam), the path of meditation development (sgom lam), and the path beyond training (mi slob lam). The ten stages of the career of the Bodhisattva mainly belong to the path of meditation development. With the path of application, the practitioner begins to have some realization of the Absolute Bodhicitta, which is the understanding of sunyata or emptiness (stong pa nyid); through the methods for cultivating this understanding. With the path of vision, emptiness itself first comes into view. For the most part, we come to an understanding of emptiness first through listening to the teachings (thos pa), then through reflecting upon them intellectually (bsam pa), and finally through meditation (bsgom pa). All of this involves the operation of the mind (sems) and a process of mental analysis (yid dpyod).

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However, in Dzogchen and especially in the Dzogchen Semde series of teachings, the term Bodhicitta has a rather different and special meaning. In the Sutra system, the Bodhicitta is linked closely with compassion (thugs rje) and the means of cultivating this. But when the term Bodhicitta in its Tibetan translation is analyzed, it is explained as meaning byang "purified," chub "perfected," and "sems""mind." Thus the mind (sems) is purified (byang) and realized or perfected (chub) through a process of purification on many different levels, i.e., the five paths and the ten stages. But in Dzogchen, the Bodhicitta is not just a kind of realization or a level of understanding; it is the real condition of the individual, our primordial state which from the very beginning has been pure and perfect. Thus byang "purified" actually means ka-dag, "primordially pure," or pure from the very beginning, because the primordial state has never been touched by impurity and so there does not exist anything here which needs to be purified. And chub "perfected" actually means "spontaneously self-perfected " (lhun grub) from the very beginning. Therefore, there is nothing to be purified and nothing to be done. Finally, sems "mind" or "thought" actually means sems-nyid "the nature of the mind" which from the very beginning has been purified and perfected. This is also called the Primordial Base (ye gzhi) and so old texts speak of ye gzhi snying po byang chub kyi sems, "the Bodhicitta, the essence which is the PrimordiaI Base." The Bodhicitta is synonymous with the nature of the mind (seras nyid) which is the natural condition of the mind (sems kyi gnas lugs). Since this nature of the mind, the primordial state of the individual, was not created or produced from any cause (rgyu), it is self-originated from the very beginning. This primordial state is also called self-originated primal awareness (rang byung ye shes) and is synonymous with the terms the Great Perfection (rdzogs pa chen po) and the Total Sphere (thig le chen po). In summary, the Bodhicitta is the nature of the mind and the Primordial Base. (5) When any spiritual teaching is analyzed, it is found to have a Base (gzhi), a Path (lam), and a Fruit('bras bu). According to Dzogchen, the Base is the Bodhicitta or Tathagatagarbha which is the nature of the mind. The lines in the text up until this point have been refering to the Base. Now the text speaks of the Path and the Fruit according to Dzogchen. Usually the term path refers to some kind of meditation practice (sgom pa). But in Dzogchen, there is nothing to meditate upon:(sgom med) along the path because -the method proper to Dzogchen is that of self-liberation (rang grol). The practice of meditation, of necessity, involves some sort of mental activity, but the state of contemplation where thoughts are allowed to self-liberate is beyond the mind and its activities. Contemplation is finding ourselves in the condition of the mirror, rather than in the reflections. If we follow a spiritual teaching, then there exists a path and also a goal which is its realization or fruition. But here, in terms of Dzogchen, there is no fruit to be realized ('bras bu bsgrub med) because the Bodhicitta, or state of the individual, has been fully perfected from the very beginning (ye rdzogs). Just being in that presence (rig-pa) itself is self-realization. Hence, we can say that the Base is self-origination (rang byung), the Path is se lf-liberation (rang grol), and the Fruit is primordial perfection (ye rdzogs). But in reality there is no consideration of "path" and of "realization." (6) The Bodhicitta or nature of the mind cannot be explained and is inexpressible in words (tshig gis brjod med) because it is beyond all definable characteristics (mtshan ma las 'daspa). lt is inconceivable and cannot be analyzed by thought or reasoning (bsam gyis dpyad med) because it totally transcends the intellect (blo 'das chen po). The term chen po "great" on occasion can be translated as "total" or "totally." The Bodhicitta completely transcends or goes beyond all

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intellectual elaborations (spros pa thams cad las yongs su 'das pa), such as the eight extremes. The term spros pa means "conceptions" or "conceptual elaborations", whereas its opposite spros bral means "free of conceptual elaborations." The eight extremes (mtha brgyad), as explained in the Sutras, refer to such dualistic notions as existence and non-existence (yod med), and so on. Being beyond all such intellectual categories and limitations, the Bodhicitta is 'the great empty awareness (rig stong chen po), that is to say, it is empty (stong) but totally present and aware (rig). (7) Since the nature of the mind which is the Bodhicitta remains at ease (ci bder bzhag pa) in the state of the natural Clear Light ('od gsal gnyug ma'i ngang), anything which arises is immediately liberated into its own condition (rang shar grol ba). The state of rig stong chen po "the great empty awareness," is not a mere nothingness because it is equally the clarity (gsal ba) of our experiences. On the one hand, our experiences are empty and this is the portion of emptiness (stong cha), but,on the other hand, they are present as light and this is the portion of clarity (gsal cha). In that clarity, here called the natural Clear Light, we are present in the state of rig stong chen po, without our attempting to change, modify, or fabricate anything (ma bcos pa). Thus, whenever thoughts arise, they are allowed to self-liberate in just that state (rang shar grol ba). (8) Even though our real condition (gnas lugs) is as described above, yet discursive thoughts arise before us like a magic show, having an illusion-creating power or maya (sgyu ma) all their own. And so, just as in a dream (rmi lam bzhin), we become distracted and are led by them into the maze-like city of Samsara. Believing everything we see out there to be solid and objectively real, we act upon these mistaken dualistic beliefs and thus we create karma and enter again into transmigration or cyclical existence ('khor ba). But if we are aware of the nature of these illusions, if we look them directly in the face (rang ngor brtas), then we will find that there is nothing real or concrete in or behind them because they are in reality empty (bden pas stong pa phyir). But equally the state of Buddhahood is empty and not just our relative condition as an ordinary unenlightened being. Buddhahood is the mode of existence of our inherent disposition (rang gi gshis kyi yin lugs), but it has nothing concrete about it which can be attained or realized. What is there then to look for or search after elsewhere (ci zhig kyang 'tshol)? (9) Not even our actions, which are here called active phenomena or dharmas (byas pa'i chos) are able to change or modify or alter our natural condition which is the real disposition of the Base (gzhi gshis kyi gnas lugs). If we know what is our real condition, not just knowing it intellectually but being in this presence without modifications or fabrications, remaining in the self-occurance (rang babs su bzhag) of our natural condition (gnas lugs), just letting it be as it is, then we shall find ourselves in a state of integration. Here the term mi g.yo ba, literally "not moving" means "integrated." How is this? In our dualistic state, the mind is agitated and continuously creating things. lt is never still. Therefore, we say it is g.yo ba or continuously "moving." On the other hand, when we enter into a state of integration, this does not mean that our mind has no thoughts whatsoever or that our voice and body are totally inactive and do not move at all. Rather it means that we integrate with every movement of body, voice, and mind while in a state of contemplation. Thus in this condition there is no consideration of subject and object, or of internal and external.

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(10) The method advocated by the Hinayana with respect to any negative thought which may arise is to apply an antidote. For example, the antidote for thoughts of greed and attachment is to meditate on the repulsiveness of whatever is the object of desire, the antidote for thoughts of hatred and anger is to meditate on loving kindness, and so on. According to the Mahayna, the antidote to any thought respecting an object of attachment or aversion is to meditate on its inherent nature being empty. This is not the method employed here in Dzogchen. If we try to apply some antidote (gnyen po) to a thought which arises, this antidote itself will become akin (gnyer 'gyur) to an error (gol sa) and an obscuration (sgrib pa). Why is this? Because when we apply an antidote, we have the activity of the mind come into operation and intervene. Thus there comes into existence a dualistic consideration of subject and object, and hence we are not integrated. This is the reason why it says here that it is not necessary to search for any antidotes. (11) When some thought arises, whether it be considered good or bad, positive or negative, we should not try to change or modify it nor adulterate it with anything else (ma bcos ma bslad).We should simply relax and allow the thought to remain with bright lucency in its own condition (rang sar lhan ner). Continuing in this state which is just clarity and just presence or awareness (gsal tsam rig tsam pa'i ngang), we will come to develop naturally the capacity to liberate thoughts into their own state (rang ngor grol thub). Without doing any specific meditation, all thoughts which arise will be self-liberated. Leaving things in the condition of "just as they are" (de bzhin nyid), we integrate in this presence. When we become more stable and familiar with this (brtan goms), we will be able to continue in this state of allowing everything to be just as it is without trying to meditate on anything. At this point, our passions (nyon mongs), that is to say, our confused and negative emotions, will become gradually reduced, losing their force and power, so that we are no longer conditioned by them. (12) How can we continue in this state of Tathata (de bzhin nyid) where everything is left just as it is? As it is necessary to properly stretch the strings of a musical instrument such as a guitar in order to produce a pleasant sound- having them. neither too tight nor too loose-- so it is much the same with our practice. Thus, in a state where tension is suitably relaxed (thags lhod ran pa'i ngang), we continue in a condition of alert mindfulness without being in any way distracted (ma yengs dran pa'i ngang bskyang). (13) Practising a meditation which employs intellectual analysis (dpyod pa'i sgom pa) is, in actuality, creating things with the mind and through such a process we will never come to realize Buddhahood ('tshang mi rgya). One the contrary, in order to understand the primordial state we must first strip ourselves to a bare and naked awareness (rig pa rjen po) free of all conceptual constructions. We simply remain in this presence (rig pa) which lies beyond all activities of the mind. Just at the instant when a thought arises we find ourselves in that presence, in the radiant translucency of the state of that primal awareness (ye shes de ka'i ngang gdangs) and we continue in it. So, in our experiences (nyams) of pleasurable sensation (bde ba'i nyams), of clarity (gsal ba'i nyams), and of nondiscursiveness or emptiness (mi rtog pa'i nyams) we must try to understand directly just what is this presence (rig pa). This is the very root of the life-force of the practice (srog rtsa lta bu). (14) There are various people who make assumptions (khas len mkhan) and try to explain in a very learned manner that all phenomena are empty (chos thams cad stong pa nyid). But they possess nnly an intellectual knowledge born of analysis and argument and not a real

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understanding. However, that spontaneously born empty awareness (lhan skyes rig stong) which is revealed to us at the time of our initiation by the master who introduces us to it is the same as that immediate awareness (da lta'i shes pa) spoken of here which is beyond all intellectual analysis (dpyod las 'das pa). In the system of the four intiations (dbang bzhi) for the Anuttara Tantra, this introduction by the master occurs during the course of the fourth intiation known as the word initiation (tshig dbang). This immediate present awareness (skad cig-ma da lta'i shes pa) is that awareness or presence which is antecedent to and proceeds judgment and conception, that is to say, the activities of the mind-- and it represents "empty awareness" (rig stong). (15) When a thought arises and we notice it and allow it to liberate itself into its own condition, without any activity of mind intervening, without any judging or conceptualizing, this is called liberation through bare attention (gcer grol). This gcer grol differs from shar grol" liberation as soon as it arises" because here a little effort must first be made with our attention in order to notice the arising of a thought. But if we are not aware and present at the moment when the thought arises, we will enter into judgment, into the usual process of perceiving and conceiving and evaluating something, which is the normal activity of the mind. Thus, in this way, we will be led astray. On the other hand, liberation through bare attention is like a coiled snake unknotting itself. This is the essence of the present moment (skad cig ma'i ngo bo). We do not need to try to modify or construct anything, but we simply allow ourselves to relax in this presence and just let ourselves be (cog bzhag). This is the state of the Great Perfection. (16) Within Dzogchen there exists no system for sealing things with emptiness (stong pas rgyas 'debs pa'i lugs). For example, iri the Yoga Tantra system, we speak of purifying everything into emptiness (stong pa bsang sbyong). When we practice this method, we authenticate this state with mantra by reciting OM SVABHAVA SUDDHAH SARVA DHARMAH SVABHAVA SUDDHO HAM, "OM All phenomena are pure in their own nature; I am pure in my own nature." At this time we should think that everything, our whole dimension, the entire universe, as well as our own physical body, is empty. We should think that our own real condition is empty. Thus there is no more impure vision and in this way everything, is sealed with emptiness. But this is not the understanding of sunyata or emptiness in Dzogchen, because this sealing is, in actuality, an activity of the mind. The term dbyings indicates the dimension of space. But here there is nothing to be visualized out there in space and fixated upon with our attention. Both visualization and attention are activities of mind. The method proper to the Tantras is transformation-- the transforming of impure karmic vision into pure vision, as for instance, transforming ourselves into the deity and our external environment into the mandala of the deity. In the Yoga Tantra we are creating a mental construction by visualizing a mandala and its deity in an empty dimension of mind. All of this is the activity of the mind and is not the procedure in Dzogchen as explained above, where the method is properly that of self-liberation. (17) No matter what may arise in the mind, no matter what may have contact with our senses, we still remain present with awareness (rig pa) and so we directly transcend the experience itself (myong thog tu la bzla ba). This archaic term la bzla ba means "to go beyond (any limitations)." Not only are we present with awareness, but we are present in the experience itself and integrate with it. Finding ourselves beyond the condition of the experience, our presence or intrinsic awareness (rig pa) is in no way limited by judgments and concepts. Therefore we can use everything in our daily life as part of our practice and

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integrate with it. This is the essence of all the Upadesha instructions (man ngag kun gyi snying po). And this is what Ayu Khandro taught. (These notes were compiled by John Myrdhin Reynolds following the oral commentary given by Namkhai Norbu Rinpoche at Ilfracombe, North Devon, October 1985.)

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