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Thirty Signs and Meanings of the Female Lineage
From The Cycle of Essential Instructions of the Male and Female Lineages
From The Great General Tantra, White Sky: Liberating Extremes of the Mind
In this teaching from the Yetri Thasel, the foundation is to realize what the Natural State is and what its qualities are. If you just keep quiet without knowing these kinds of things, you might think you are meditating, but your meditation is not so useful and is just passing time. You yourself must make sure that you have understood the Natural State properly. The teachings which follow are all about what the Nature is and how to practice it, so the next steps are not of much use for you if you don't have a clear understanding of the base.
This Dzogchen View was practiced by male and female practitioners alike, and this is the foundation. All the Dakinis in this lineage are Dzogchen practitioners and one after the other, they transmitted the teachings, handing them down from one woman to the next. They received the teachings, practiced them and finally, all the women in this lineage achieved Rainbow Body.
Khandro Yoga of the Great Mother
Before we read the teaching of each Dakini, it is very important to practice Guru Yoga. Visualize the Dakini and meditate with the Natural State according to her teachings.
Body posture
You should sit in the five-pointed body posture as usual, with your legs crossed, spine straight, your two hands in the mudra of equipoise, your neck a little bent, and your eyes gazing straight ahead on a level with your nose. Don't close your mouth, just let the breath come and go in the normal way. That is the body posture.
Visualization
Try to visualize the Great Mother, Satrig Ersang (Sherab Chamma or Tara) as clearly as you can. Whether she is bigger or smaller depends on whatever is convenient for you. First of all look at a picture of her, it gives you a brief idea of her features. But don't think that the Dakini you visualize is like this; she is not merely a painting, not always hanging out on the thangka. She is completely luminous light, pure, and full of knowledge. She is not only a statue without feeling or movement, you see. She is alive, completely alive, and full of knowledge.
When you have completed the visualization of her whole body, focus there as long as you can. Then receive the three elements from her in the same way as usual. Wisdom fire emanates from her heart level and, entering the crown of your head, it burns away all your defilements. Then wisdom water flows from the Dakini's heart and washes away any defilements which are left. Finally, visualize that wisdom wind comes to you from the Dakini's heart and blows away any remaining impurities. So you are completely purified, ready to receive the blessings of the Dakinis.
Then after this, you receive the three seed syllables which represent the Dakini's body, speech and mind. These come to you as a white A, red OM and blue HUNG which emanate from the Dakini's forehead, neck and chest respectively and are integrated with you, so you become full of blessings and siddhi.
That is real, practical initiation or empowerment. 'Empowerment' means that the Dakini's knowledge is transferred from her to you, and you receive it through your devotion. That is what taking empowerment really means.
After this, as you read the teaching, keep in the Natural State, and meditate for at least ten minutes on what the Dakini taught here. Don't just follow words when you meditate; if you do, your meditation will be disturbed.
Homage to the principal wisdom Khandro of he five Buddha families!
This is the blessed instruction of the female lineage.
The mother, Satrig Ersang, emanated as the Damtsig Khandrol Dzema Yiwongma. Having transformed all the visions of existence into Walmo and Khandro, Dzema Yiwongma released all the suffering of all female beings. Through the power of blessings, she plucked these teachings written in lapis lazuli ink on a copper sheet from space and gave them to the Khandro Ulishak.
Ulishak, the Khandro from India, translated them into Sanskrit herself. This teaching comprises two principle aspects: firstly, the quintessential instructions taught through symbols; and secondly, the explanation by which the direct meaning of awareness is settled in the mind.
1. Damtsig Khandro (Dzema Yiwongma) showed the first symbol to the Indian Khandro Ulishak, the sign of a rope of light in space.
As for the first meaning:
This primordial Bonku of Bodhichitta is free from the five aggregates. It knows neither youth nor old age, neither increase nor decrease. Since it is beyond birth and death, it is beyond amalgamation and disintegration. Thus it has never been something which can be destroyed. All appearances and whatever exists are within the Mind and abide in the dimension of primordial Bonku.
Thus she spoke.
From there, the mind lineage of the Rigdzins was transmitted to the lineage of gods.
2. The Khandro from India, Ulishak, showed the second symbol to Walmoza Namkha Wokyi Gyalmo, the sign of palms suddenly manifesting in space.
As for the second meaning:
The Nature of pure and perfect Mind is like a victory banner which is never furled. Since it is absolute, Bonku knows neither increase nor decrease. This is the great Swastika which remains immutable throughout the three times. This is the pristine banner of victory which is primordially free from the extremes of Samsara or Nirvana yet rejects the base of neither.
Thus she spoke.
3. Walmoza showed the third symbol to Razhagza Salwa Yingchyugma, the sign of standing in space.
As for the third meaning:
The quality of the Nature of primordial Buddhahood is unborn and unobstructed pure and perfect mind which is free from primary causes, secondary causes and discursive thoughts. Leave body and mind free and uncorrected in the dimension of Bonnyi, the Natural State. This is the primordial, self-originated body, Rangjyung Ku, free from the extremes of appearances and emptiness.
Thus she spoke.
4. Razhagza showed the fourth symbol to Zhangzhungza Wokyi Lama, the sign of hooking her two index fingers at the back of her head.
As for the fourth meaning:
The empty, clear Nature of Mind is naturally unobscured. When the mind looks to the mind, all appearances are exhausted. Settle in a state where there is nothing to be viewed as either subject or object. This is the dimension of the Nature of Mind in which the object of meditation is liberated into intrinsic awareness.
Thus she spoke.
5. Zhangzhungza showed the fifth symbol to Dongcham Kharmokyong, the sign of the spontaneous cessation of discursive thoughts.
As for the fifth meaning:
As for the Natural State, the example is the sky, and the meaning is primordial Buddhahood. Everything is equally pervaded by intrinsic awareness which is empty, clear, and unconditioned. The empty Nature of Mind is beyond the dualism of subject and object. No matter what appearances arise, settle and integrate them into intrinsic awareness.
Thus she spoke.
6. Dongcham showed the sixth symbol to Tagzigza Manggye Salgyewo, the sign of light in space.
As for the sixth meaning:
Even if we analyze the Nature of Mind, we realize that whatever appears is primordially pure. Self-manifesting liberation is non dual Bonku. All appearances and whatever exists are liberated; nothing is rejected. That is supreme Buddhahood. Any visions which manifest are but reflections of intrinsic awareness.
Thus she spoke.
7. Tagzigza showed Urgyenza Rigden Diidtsikyong the seventh sign, the symbol of holding her hands under her thighs.
As for the seventh meaning:
The Nature of Mind is primordially empty and omni-pervasive, like space. All the mandalas, forms and hues of the divinities emerge from this Nature, yet the essence of the Nature of Mind remains unperturbed. Abiding in this imperturbable Nature is the seal of the Natural State.
Thus she spoke.
8. Urgyenza showed the eighth symbol to Gyagar Phamthingza Thuchenma, the sign of lying and pressing her hand.
As for the eighth meaning:
Since the Nature of Mind is inconceivable, Bonku is beyond effort. This Nature is free from colour, shape, size and objects. Primordially unborn and indestructible, it cannot be liberated by any antidote. It abides naturally free from concepts, it is empty, and pervades everywhere equally, like the sky.
Thus she spoke.
9. Phamthingza showed the ninth symbol to Gyaza Salwa Wodronma, the sign of the transferences into the wrathful yidam.
As for the ninth meaning:
As all appearances and whatever exists arise within intrinsic awareness, their brightness surpasses that of a thousand suns and a thousand moons. When we remain in this great, pervasive clarity, the darkness of ignorance is cleared away. Since this state is primordial Buddhahood, Samsara is completely reversed. As there is no separation into past and future, the three times are essentialised as one in the Natural State.
Thus she spoke.
10. Gyaza showed the tenth symbol to Yorpoza Drime Dangdenma, the sign of transferring the clear light of the Natural State into the Base.
As for the tenth meaning:
The Natural State is like the essence of great dudtsi. When you enjoy all external and internal phenomena of existence within the Natural State, whatever arises is dudtsi. Any phenomena or appearances which are sealed by the Natural State are the excellent dudtsi of self-awareness. By remaining carefree in the Natural State, the dudtsi of Bonku is accomplished.
Thus she spoke.
11. Yorpoza showed the eleventh symbol to Choza Wokyi Dzutrulton, the sign of bending her right hand and twisting her body.
As for the eleventh meaning:
The Nature of Mind is like the sky; it is primordially self-less and all-encompassing.
The Nature of Mind is like a lotus; it is free from the extremes of being flawed or correct, either externally or internally.
The Nature of Mind is like a precious jewel; whatever is needed or wished for originates from the mind of awareness.
The Nature of Mind is like a rainbow; the body of Dharmakaya, Bonku, is the non-duality of appearances and emptiness.
Thus she spoke.
12. Choza showed the twelfth symbol to Drushaza Dzutrul Natsogton, the sign of the six wheels of light.
As for the twelfth meaning:
The Natural State is the Nature of the Mind. Since it possesses neither inherent existence nor materiality, it is beyond the extreme of eternalism. Since it has never been either void or temporary, it is beyond the extreme of nihilism. Since it does not grasp at the six specific objects, it is free from clinging to the concept of the self. Since it cannot be comprehended in terms of sides and colours, the grasper of ordinary attributes is liberated.
Thus she spoke.
13. Drushaza showed the thirteenth symbol to Lunggyenza Nangwa Datonma, the sign of combined light, the union of wisdom and method.
As for the thirteenth meaning:
This Nature is free from amalgamation and separation, liberation and delusion, thus it is called Great Eternalism.
It is free from the extremes of apprehended reality, existence and eternalism, thus it is called Spontaneously Perfected Nihilism.
All appearances and whatever exists are sealed by their self-nature, thus it is called the Great Self.
All appearances and whatever exists arise within intrinsic awareness, thus it is called the Grasper of Objects.
Thus she spoke.
14. Lunggyenza showed the fourteenth symbol to Menyagza Thogbebma, the sign of the lion position, gazing in space.
As for the fourteenth meaning:
When the visions of clear light are not renounced, the reflections of awareness are recognized. No matter what grasping or discursive thoughts arise, they are but the playground of intrinsic awareness.
When whatever arises is not conceptualized, that is the liberation ground of intrinsic awareness. Being primordially free from desire, it liberates into the final result.
Thus she spoke.
15. Menyagza showed the fifteenth symbol to Urgyenza Namkhacham, the sign of bringing light from the dimension of awareness.
As for the fifteenth meaning:
The Nature of Mind is beyond being the object of dualistic thought. It does not appear visibly yet it pervades all appearances and whatever exists. Since it is inexpressible, there is no name of primordial wisdom. Since it cannot be shown, created or destroyed, it is like an indestructible diamond swastika.
Thus she spoke.
16. Urgyenza showed the sixteenth symbol to Shiwerza Wothangma, the sign of five thigles spinning in space.
As for the sixteenth meaning:
The mind of awareness cannot be shown concretely. The Nature of Mind cannot be conjectured, neither can it be shown through examples. The essence of self-awareness can naturally never be amalgamated or separated. Bonku and the self-liberation of visions are integrated in the Natural State.
Thus she spoke.
17. Shiwerza showed the seventeenth symbol to Khacheza Gyendenma, the sign of balancing all ten aspects of the body.
As for the seventeenth meaning:
The unborn, indestructible Nature of Mind pervades all things equally without centre or borders. It is like the vast sky. The essence is immutable, like the unborn, indestructible, boundless sky. The Nature of Mind liberates denying, affirming, fabrication, and modification. It is carefree like the boundless sky. No matter how many or how varied the manifestations you use and enjoy, this Nature is inexhaustible, like the precious treasury of the vast sky.
Thus she spoke.
18. Khacheza showed the eighteenth symbol to Gyerza Dragchentsal, the sign of drawing her hands into the well-arranged posture of equipoise.
As for the eighteenth meaning:
The Nature of Mind is free from partiality; like space, it rejects nothing. All defiling emotions and so forth arise from Nature and dissolve back into it, like clouds and mist which arise and dissolve in space. None of the myriad phenomena which arise from the Nature of Awareness ever go beyond the dimension of the Natural State. All appearances and whatever exists emerge from the dimension of intrinsic awareness and liberate into it. As everything is integrated within inseparable self-awareness, there is no distinction between good or bad thoughts. This Nature of Awareness neither brightens nor dims; it arises clearly without day and night.
Thus she spoke.
19. Gyerza showed the nineteenth symbol to Namkha Nyima Wodenma, the sign of pressing her two palms against her hips.
As for the nineteenth meaning:
The Nature of Mind is beyond measurements, thus it is primordially free from being large or small.
Since everything is spontaneously perfected in Bonku, faults and virtuous qualities liberate by themselves. Once all faults and delusions are cleared from the Base, all the qualities of Buddhahood are naturally achieved. Once the King of Awareness has been realized, all defilements are vanquished.
Thus she spoke.
20. Nyima Wodenma showed the twentieth symbol to Nyima Tongkhyabma, the sign of the mind, the three miraculous mirrors.
As for the twentieth meaning:
If you do not recognize Empty Nature, you are bound to the tethering post of dualistic vision.
If you cannot patiently bear grasping and discursive thoughts, the Sun of Primordial Wisdom will set.
If you yourself do not integrate your mind and discursive thoughts with Primordial Wisdom, you will climb along the Path and Bhumis and your Primordial Wisdom will wane.
If demonic visions do not arise as helpers for your practice, you will deviate into the path of error.
Thus she spoke.
21. Khandro Nyima Tongkhyabma showed the twenty-first sign to Khandro Mahasukasitima, the sign of self-radiant awareness, the balanced body posture.
As for the twenty-first meaning:
If you do not maintain confidence in the Natural State, your struggles and efforts are like those of a homeless girl roaming wild. If you do not guard your view, it is like chasing the precious child of your own mind into the hands of the enemy.
If you are unable to remain in stable meditation, you are merely running after the reputation of being a great practitioner, and will wander in Bardo. If you do not tame the wild elephant of conduct, your view is just like that of an ordinary person.
Thus she spoke.
22. Khandro Mahasukasitima showed the twenty-second symbol to Khandro Choza Bonchigma, the sign of clasping her elbows, the essence of clarity.
As for the twenty-second meaning:
The Nature of Mind has neither past nor future, therefore it is connected to all the Buddhas of the three times. Immeasurable Compassion is encompassed within the Natural State, therefore it is connected with all the sentient beings of the three realms. If you know the Natural State is the source from which all things arise, abide and dissolve, it becomes conjoined with the path and result. If phenomena and emptiness are liberated into intrinsic awareness, the result will be obtained effortlessly.
Thus she spoke.
23. Choza showed the twenty-third symbol, the sign of collecting the essential instructions of the Masters.
As for the twenty-third meaning:
The Natural State is not generated by causes or secondary causes, thus, firstly, it is primordially free of any basis for birth. It is the great indeterminate, therefore, secondly, there is no special place wherein it abides. Bonku is unchanging, thus, thirdly, there is no path for it to follow. Since all phenomena and whatever exists appear in the dimension of intrinsic awareness, there is no desire to attain the result of the three bodies.
Thus she spoke.
24. The twenty-fourth symbol is the sign of transferring the White A into the Natural State.
As for the twenty-fourth meaning:
When the body of self-originated primordial wisdom is achieved, reliance upon the gradual path is utterly exhausted. Since this Nature depends on neither the Bon of Cause nor the Bon of Fruit, it is all-pervasive, like the vast expanse of the clear sky. Since it is undisturbed by secondary causes, it cannot be eliminated by antidotes. Since intrinsic awareness self-liberates, the result is free from creation and destruction.
Thus she spoke.
25. The twenty-fifth symbol is the sign of venerating the lama on the crown of the head.
As for the twenty-fifth meaning:
This self-originated primordial wisdom-awareness has never been subject to cause, secondary cause, creation or destruction. Therefore, there is no enumeration of Bhumis, Paths or results. Thus it is liberated from being an object of the seventeen visions and of discursive thoughts.
Thus she spoke.
26. The twenty-sixth symbol is the sign of turning the six self-clear wheels.
As for the twenty-sixth meaning:
Since Primordial Wisdom arises from the dimension of the Natural State suddenly like a thunderbolt, all causes of achievement self liberate into their own nature. Moreover, since the Bon of Cause and the Bon of Fruit arise in intrinsic awareness suddenly like a thunderbolt, all vehicles self-liberate into their own nature. Since all impure visions arise in intrinsic awareness suddenly like a thunderbolt, the grasper self-liberates into its own nature. Since all phenomena and emptiness arise in intrinsic awareness suddenly like a thunderbolt, the creator self-liberates into its own nature.
Thus she spoke.
27. The twenty-seventh symbol is the sign of introducing the Natural State with a clear mirror.
As for the twenty-seventh meaning:
The Nature of Mind is unborn. Words can neither embellish nor simplify this essence of the Nature of Mind. It is free from the four characteristics of materiality: existing, seeing, appearing and being agreed reality. Such is the path of Dzogchen.
Thus she spoke.
28. The twenty-eighth symbol is the sign of offering the Tsok of the body.
As for the twenty-eighth meaning:
The liberation of the self is the essence of emptiness. Holding biased views and drawing parallels is an error. The Natural State is totally free from expectations, doubts, and effort. It is the vast vessel; it is great bliss.
Thus she spoke.
29. The twenty-ninth symbol is the sign showing the seal of the essence of liberation, the Lion Posture.
As for the twenty-ninth meaning:
Primordial Wisdom is utterly pure therefore not even the name of Samsara exists. Without abandoning the five aggregates, primordial Buddhahood is realized. Everything is perfected as the adornment of clear wisdom-awareness. Kuntu Zangpo encompasses everything equally without falling into partiality.
Thus she spoke.
29. The twenty-ninth symbol is the sign showing the seal of the essence of liberation, the Lion Posture.
As for the twenty-ninth meaning:
Primordial Wisdom is utterly pure therefore not even the name of Samsara exists. Without abandoning the five aggregates, primordial Buddhahood is realized. Everything is perfected as the adornment of clear wisdom-awareness. Kuntu Zangpo encompasses everything equally without falling into partiality.
Thus she spoke.
Samaya pa ta!
Completed!
I am the learned scholar Drenpa Namkha. This living female lineage was inscribed with lapis lazuli on copper sheeting and is the symbol of the successive transmission through the lineage of Khandro and Drubthob. It is transmitted to disciples of future generations that fortunate ones may tread the path of liberation. Due to the foolishness of the king and ministers, Bon was transformed into Indian Buddha-Dharma practice. The lamp of the doctrine of Yungdrung Bon was hidden under the earth. However, this heart transmission, which is like gold, was not hidden as a terma but was always kept in my mind. Transmitted from the mind of one great fortunate successor to another, it has been kept alive. This is the heart essence of the doctrine which is not commonly shared. Do not give this to Samaya-breakers; doing so will harm your life.
Thus he spoke.
Gya gya gya! Gya gya gya! Gya gya gya!
Sealed by nine seals!
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