If one is always up and down, not stable - that means Dharma is not really working - Longchen Nyingthig Vietnam

If one is always up and down, not stable - that means Dharma is not really working

Hungkar Dorje Rinpoche [1]

Dharma Talk 13


Usually, at the beginning of any teaching or special teachings, the teacher reminds everyone to have a good motivation to listen to the teachings with development Bodhicitta so that the listening of the teaching became Mahayana or good real actions, but I think people probably understand that reality and people should think about all sentient beings, to benefit all sentient beings. For that reason, people should listen to the teachings.

This is because one’s devotion to Buddhas, to the teachings and to the teacher, and to the lineage and to every positive thing that are related to the event, so it’s important to check one’s mind if one is listening with faith or devotion or your mind is sort of dumb or fuzzy or maybe no specific understanding, just to be in there. So, we have to check your mind and make sure that our mind is clear, sort of focusing on the teachings and with the good motivation.

So, we were talking about the Lineage and the history of this Lineage, the nature of Dzogpa Chenpo or Longchen Nyingthig lineage. The Deva Adhicitta was the oldest of the 500 mind-born old sons of deva Bhadrapala. “He had the innate brilliance of analysis, meditation, and so on.” And this is Anandagarbha also known as Deva Adhicitta.

So, this is Adhicitta, very important Lineage Master. He was very qualified, and he had dreamed four great dreams. In his first dream: “All the buddhas emanated light rays into the ten directions and the six Munis that guide being merged into him.” So, 6 Munis, some of you probably know and some do not know but we usually talk about 6 realms: in Samara, there are 6 realms. There are 6 Munis, six Buddhas that are like in the human realm. The Muni of Human realm is the Buddha Shakya Muni and in each of the six realms, there’s a Buddha to benefit all the sentient beings.

In the second dream, he dreamed that he swallowed Brahma, Vishnu, and all these great and very powerful Devas. He swallowed all of these powerful devas into him.

The third one is “He grasped the sun and the moon in his hands and filled all worlds with light.” It’s a good dream, any anyone dreams similar to this one? (laugh).

And the 4th dream, “A rain fell from clouds of jewels, causing plants, trees, and flowers to grow simultaneously in every world.” Then “Anandagarbha told Brahma, the lord of the Devas, about his dreams, and Brahma praised him with these words.”

“Emaho!” When Brahma heard about the dream that Anandagarbha told him, Brahma was amazed and praised him, saying “Emaho!” “Emaho” is a positive way of praising others. So, Brahma said: “Emaho! You had great dreams.”


You are a great wonder, you are adornment of paradise;

A supreme lamp for the world, the lord of the ten Bhumis;”

So, Brahma was saying to Anandagarbha that “you are a great emanation of Buddhas and Boddhisattvas. And also, you are a supreme lamp for the world, a emanation of Buddha and Boddhisattva of three times; in the time when the effortless essential teaching will appear.” So, the essential or effortless teaching means Dzogpa Chenpo teachings, Longchen Nyingthig Teachings. So, the dreams he is having symbolized the Dzogchen will appear.

So, Brahma praised him, at the same time he explained the meaning of the dreams that he had. In the first dream, all the Buddhas emanate light rays into the 10 Directions and the six Munis that guide being merged into him, into Adhicitta. It was “a sign that he would attain the realization of all the Buddhas and become their regent.” The meaning of the first dream is about his realization, he would attain great realization, realization of all the Buddhas.

And “regent” means that Adhicitta will be a very important regent or very important enlightened being that represents all the Buddhas to grant the effortless teachings of Dzogpa Chenpo.

The meaning of the second dream that his swallowing of Brahma, Vishnu and all other devas was a sign that he would overpower all maras, clearly destroying the three poisons.

Very good dream (laugh) and the meaning of the third dream he had was that he grabbed the sun and the moon in his hand and filled all worlds with the light. So, it was a sign that he would be a lamp or would be some like the sun of the teachings and dispel darkness from the minds of his students.

The meaning of the 4th dream. “A rain fell from clouds of jewels, causing plants, trees, and flowers to grow…” The 4th dream was a sign of afflictions with the self-arisen amrita of the Atiyoga and spontaneously accomplish effortless result of the Atiyoga-yana.

The meanings of these four great dreams are related to the teachings of Dzogpa Chenpo and Adhicitta – a very important Lineage Master, and he will begin the lineage of Dzogpa Chenpo because he had this special quality, special and very profound realization, and he would accomplish all necessary qualities and conditions to establish or to spread the Lineage of the Dzogpa Chenpo.

“Then all the buddhas of three times gathered together requested glorious Vajrasattva to teach the glorious Great Perfection Dharma. The glorious Vajrasattva said to glorious Vajrapani:

Teach to this gathered assembly

The secret meaning of non-dual wisdom,

Effortless, action-less, primordial Buddhahood,

The path renowned as the Middle Way.”

Now the Adhicitta had these four great dreams, and he had the visions that the Great Dzogpa Chenpo teachings will appear. Then because of this great sign the Dzogpa Chenpo teaching would be spread. So, all the Buddhas of the three times gathered together and discussed how they can receive the teachings of this Dzogpa Chenpo. And they said, “Maybe Vajrasattva, you are the great glories. You’re the one who can teach Dzogpa Chenpo teaching”, and they requested the glorious Vajrasattva to teach them perfection Dharma. Then Vajrasattva said “Oh, maybe not me, maybe you Vajrapani, you teach that.” And he pointed Vajrajani to teach.

So, this is foreword state how Vajrasattva requested Vajrapani to teach Dzogpa Chenpo to the gathered Munis. The meaning of Dzogpa Chenpo teaching is “the secret meaning of non-dual wisdom, effortless, action-less, primordial Buddhahood, the path renowned as the Middle Way” … So, this is the description of Dzogpa Chenpo teaching and Vajrasattva’s request for Vajrapani to teach that great teaching. Then Vajrapani promised to study Dzogpa Chenpo teaching from other Buddhas, then to teach, saying:

“Vajrasattva, who is like great space!

As this is beyond the scope of words and conduct

It will be difficult for me to describe it.

But I shall bring liberation to the yogis by any means,

So that those without realization will gain realization

Though my indicating the meaning through words.”

It seems at that time, Vajrapani did not have the realization of the Great Perfection and he would like to study more, practice more. And of course, it’s a Dzogpa Chenpo teaching or the nature of the mind, beyond the scope of words and conducts so it will be difficult for anyone to describe the meaning of Dzogpa Chenpo. Therefore, Vajrapani also said “It would be difficult for me. But I will bring liberation to the yogis by any means.”

“Then Vajrapani learned the entire quintessence of the profound, secret instructions of the effortless Atiyoga, which transcends cause and effect, from Tathagata Vajraguhya and countless others of the Vajra family in the east.” So, it means Vajrapani learned the profound teachings of Dzogpa Chenpo from Buddhas from 10 directions or 5 directions; from Vajrasattva Family from the East.

So that’s how Vajrapani learned the Dzogpa Chenpo teachings “from Ratnapada and countless others of the Ratna family in the south, from Padmaprabha and countless others of the Padma family in the west, from Siddhabhasa and countless others of the Karma family in the north, and from the Vairocana and countless others of the Tathagata family in the center. He thus obtained the secret of the view of the jinas in the ten directions.”

That’s how Vajrapani learned Dzogpa Chenpo teaching and how he obtained the view of the Dzogpa Chenpo teaching.

So, everyone is clear about this history? Is it too complicated? or it’s OK to understand? The meaning can be pretty vast. I say “pretty” means that this history can be very deep and very large, but this is just very simple and short way of writing the history. And it’s kind of including all the necessary parts of the history of the lineage.

Something came up. So maybe I have to stop here, and I hope everyone is happy and doing good. Think about the meaning of Dharma in your daily life and that Dharma might be something really useful and something beneficial to you, to your life, to your family. Also because of that, because Dharma is useful to your life, we have to practice. And we have to use, try to use, try to think, try to remember what is necessary. When you have something, maybe not easy to face, to go through. That time is the best time to think about the meaning of Dharma. Usually, people are not able to remember the meaning of Dharma when it’s a sort of rough time so the Dharma is not very useful; but if you are able to remember and practice when you need then Dharma is very useful and very practical.

We must understand the meaning of nature of Dharma is peace, great peace, and the meaning of practicing Dharma is to practice peace, to earn or to establish more peace in one’s mind, in one’s heart. If one is practicing that Dharma and is peaceful all the time then that one is doing very good with Dharma practice. If one is always up and down, happy and unhappy, not stable, that means Dharma is not really working. So, we have to try to be more calm, more peaceful, more compassionate. So, we need to practice Dharma more. If we were already very peaceful, very compassionate, we didn’t need Dharma. We were or we are not peaceful. We are not compassionate. Actually, we are pretty, pretty mean to others, to each other and sometimes to oneself as well. Therefore, we need to practice Dharma more so that we understand what is the necessary for yourself to be peaceful and to be a good man or a good woman to be understanding. So, we need the Dharma.

End of teaching on 14.05.2023

Transcript by Tri Minh Tara & Dieu Hue

Excerpt from MP 3 Hungkar Dorje Rinpoche teaching on 14.05.2023:



[1] This is Hungkar Dorje Rinpoche’s 13th teaching on May 14, 23 on the book “The Melodious Sound of the Laughter of the Vidyadhars of the Three Lineages”. English version and the title have been sent to Rinpoche for approval.