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The Practice of Ozogchen in the [[Zhang-Zhung]] [[Tradition]] of [[Tibet]]
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through which the [[vital]] [[winds]], or energies ([[rlung]]), move. Therefore, descriptions of the [[channels]] may vary in detains in different practice texts. The [[vital]] [[winds]] move according where they are [[visualized]] to move. It is the same with the descriptions of the [[chakras]]. The [[phenomenon]] of inner [[psychic]] heat, or [[Tummo]] ([[gtum-mo]]), which is referred to here, is similar to [[Kundalini]], well known in its [[Hindu]] [[form]] in the [[West]]. Also [[sleep]] [[yoga]] and [[dream yoga]] are briefly described, which enables the [[practitioner]] in [[retreat]] to practice twenty-four hours a day. By means of practicing [[sleep]] [[yoga]] one may come to [[recognize]] the [[Clear Light]] when one falls asleep at night, where falling asleep corresponds to the process of dying. In summery, falling asleep corresponds to the [[Chikhai Bardo]], the [[Bardo]] of the Dying Process, the [[manifestation]] of the [[Clear Light]] corresponds to the Bon-nyid Odsal [[Bardo]], the [[Bardo of the Clear Light of Reality]], and the [[dream state]] corresponds to the Sidpai [[Bardo]], the [[Bardo of Existence]], that is, the [[rebirth]] process. The {{Wiki|individual}} [[experiences]] the [[Clear Light]] every night at the precise [[moment]] when one falls asleep and the [[mind]] disintegrates, all of its operations being temporarily suspended. The same process occurs at the time of dying. With the onset of the [[dream state]], the [[mind]] re­ [[manifests]] from the [[state]] of dissolution in the [[Kunzhi]] and starts to operate again. The [[dream state]] itself represents a [[mental]] process. The {{Wiki|purpose}} of [[sleep]] [[yoga]] is to [[recognize]] the [[Clear Light]] [[experience]] when one falls asleep and before the onset of [[Wikipedia:Dream|dreaming]], whereas the {{Wiki|purpose}} of [[dream yoga]] to [[experience]] [[lucid dreams]], that is, to [[recognize]] and be {{Wiki|aware}} that one is [[Wikipedia:Dream|dreaming]] without waking up. By becoming {{Wiki|aware}} in one's [[dreams]], the [[practitioner]] is able to modify them and even to do [[meditation practices]]. When falling asleep, the [[practitioner]] focuses one's [[attention]] on the [[heart chakra]] in terms of [[sleep]] practice and on one's [[throat chakra]] in terms of [[dream]] practice. Thus, one is able to integrate [[sleep]] and [[dream]] with [[Clear Light]] practice. [9]
  
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3. gZhi rang [[ngo-sprad-pa]] gcer-mthong lta-ba'i [[khrid]], "The Explanation of the View, being a Direct Introduction to one's [[own]] Base through [[Seeing]] Nakedly", abbreviated as !Ta-khrid (ff. 77-100; ff. 639-655). Here begins the section consisting of four texts or commentaries known as auxiliaries or branches ([[yan-lag]]). They are also composed by D ruchen. The first provides the explanation of the view (lta-khrid) of [[Dzogchen]]. 4. Lam [[nyams]] su len-pa'i 'ad-gsa! sgom-pa'i [[khrid]], "The Explanation of the [[Meditation]] regarding the [[Clear Light]] Practice on the [[Path]]," abbreviated a sGom-khrid (f£.101-124; 657-673). The text provides the explanation of the [[meditation practice]] (sgom-khrid) in [[relation]] to [[Dzogchen]], focusing on [[Clear Light]] [[vision]] practice, or [[Thodgal]]. 5. rKyen lam du slong-ba [[rtsal sbyong]] spyod-pa'i [[khrid]], "The Explanation of the Conduct concerning the Forceful Purifications employed on the [[Path]] in accordance with Secondary [[Conditions]]," abbreviated as
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Brief English Outline of the Topics in the [[Principal]] Practices Text BOOK TWO PART ONE: Fixating the [[Mind]] A. The Position of the [[Body]] B. The Position of the Gaze
  
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sPyod-khrid (f£.125-156; f£.675-697). The text provides explanations for the [[activities]] that are practiced along the [[path]] (spyod-khrid) from the standpoint of [[Dzogchen]], [[including]] forceful purifications ([[rtsal sbyong]]). 6. 'Bras-bu [[rang sa]] bzung-ba [[sku gsum]] [[dmar]] thag-bcad-pa'i [[khrid]], "The Explanation that is Clear and Definitive [[Decision]] regarding the [[Trikaya]] apprehended as one's [[own]] Original [[Condition]] which constitutes the F ruit," abbreviated as Thag-bcad-pa'i [[khrid]] or [[Thag]] gcod-pa'i [[khrid]] (f£.157-176; f£.699-713). The explanation for clearly and definitively deciding upon ([[dmar]] thag-bcad-pa'i [[khrid]]) the Fruit which is the [[Trikaya]] as [[realized]] through the practice of [[vision]]. [50] 7. '[[Od-gsal]] gyi [[dmigs-pa]] dang gags sel, "[[Visualizations]] for the [[Clear Light]] Practice and the Removing of [[Obstacles]]," abbreviated as dmigs­
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Outl1nes of the Contents of the Texts
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127
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C. Training in the Fixating of the [[Mind]] PART TWO: The Practice for the [[Dark Retreat]] A. The [[Meditation Practice]] Al. The [[Essential]] Point of the [[Body]] A2. The [[Essential]] Point of {{Wiki|Speech}} A3. The [[Essential]] Point of the [[Mind]] B. Training in the Practice of the [[Dark Retreat]] C. The [[Arising]] of [[Visions]] in the Darkness PART THREE: The Practices for the [[Empty]] Sky and for Sunlight A. The Practice in General in terms of Higher [[Insight]] Al. Controlling the [[Body]], the Gaze , and the [[Mind]]. A2. Observing the Practice A3. The [[Arising]] of [[Visions]] in [[Space]] B. The Practice of [[Vision]] with the Sky and with the Sunlight B1. Sky Practice B1.1. The Places for Practice B1.2. The Times for Practice B1.3. The Method of Practice B1.4. The [[Arising of Phenomena]] B2. The Practice with Sunlight B2.1. The Places of Practice B2.2. The Times for Practice B2.3. The [[Methods]] of Practice B2.3a. The Positions of the [[Body]] B2.3a.l. The Position of the Dignified [[Lion]] B2.3a.2. The Position of the Reclining [[Elephant]] B2.3a.3. The Position of the Crouching [[Ascetic]] B2.3a.4. The Position of the Waddling {{Wiki|Goose}} B2.3a.5. The Position of the {{Wiki|Crystal}} {{Wiki|Antelope}} B2.3b. The Five Gazes B2.3c. Training in the Practice B2.4. The [[Arising]] of [[Visions]] IIIC. Special [[Methods]] for Developing the [[Vision]] Practice Cl. [[Visions]] and the Appropriate Gazes C2. [[Purification]] of the [[Vital]] [[Winds]] and the [[Mind]] C2.1. How the [[Psychic]] [[Channels]] Abide C2.2. Why it is Necessary to {{Wiki|Purify}} the [[Psychic]] [[Channels]] C2.3. The [[Methods]] of [[Purification]] C2.3a. Gentle [[Breathing]]
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28
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The Pract1ce of Ozogchen in the [[Zhang-Zhung]] [[Tradition]] of T1bet
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C2.3a.1. The [[Essential]] Point of the [[Body]] C2.3a.2. The [[Essential]] Point of the Functional [[Mind]] C2.3a.3. The [[Essential]] Point of the [[Breathing]] C2.3b. Rough [[Breathing]] C2.3b.1. The Method of [[Psychic]] Heat C2.3b.2. The [[Arising]] of [[Experiences]] C3. [[Sleep]] and [[Dream]] Practice C3.1. Integrating [[Sleep]] with the [[Clear Light]] C3.2. [[Recognizing]] [[Dreams]] as [[Dreams]] C3.3. Fixating on the [[White A]] Colophon
  
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rim, "The Stages of [[Visualization]]" (ff. 177-204). A text dealing with the [[visualizations]] ([[dmigs-pa]]) used in practice and various [[methods]] for removing [[obstacles]] to practice (gags sel). This text is not found in the [[xylograph]] reprint.
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Detailed English and T ibetan Outline of the Contents of the [[Principal]] Practices Text BOOK TWO Here is contained the Practice Manual for the Stages of the Explanation (of the [[Principal]] Practices) of the [[Oral Transmission]] from [[Zhang-zhung]] [[[Zhang-zhung snyan-rgyud]] kyi [[khrid]] rim lag-len bzhugs-so]. Second, with regard to the stages of the [[principal]] practices (dngos­ [[gzhi]]) that bring about the ripening and the [[liberation]] of one's [[stream of consciousness]] in between (the Base and the Fruit, that is to say, as the [[Path]]), there are three parts [gnyis-pa bar du [[rgyud smin]] [[zhing]] grol­ bar [[byed-pa]] dngos-gzhi'i rim-pa Ia [[gsum]] [[ste]]]: 1.
  
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Introduction
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In the beginning (of the [[path]]), when one has not (previously) fixated the [[mind]], one now fixates the [[mind]] [thog-mar [[sems]] rna [[zin-pa]] zin-par [[byed-pa]]],
  
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117
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2.
  
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8. '[[Od-gsal]] [[bdun]] skor (ff. 295-222) or gCig-rgyud '[[od-gsal]] [[bdun]] skor (f£.715-726). This text, "the Seven-fold Cycle of the [[Clear Light]]", gives intructions for making a forty-nine day [[retreat]] in total {{Wiki|darkness}} (mun-mtshams) according to the [[Zhang-zhung Nyan-gyud]] [[tradition]]. Both this and the preceding text appear to be later additions to the collection and not to have been written by Druchen. [51] Then there follows some additional material ([[mkhas-pa]] .... [[zhal gdams]]) in the {{Wiki|manuscript}} (ff. 223-228). Here are presented translations of the [[principal]] practices text ([[dngos-gzhi]]) and of the four supplementary texts providing the guiding instructions ([[khrid]]) to the view, the [[meditation]], the conduct, and the fruit respectively. As said previously, the [[preliminary practices]] text ([[sngon-'gro]]) is translated elsewhere, [52] and the instructions for the [[dark retreat]] will be vound in Part Two of this volume.
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In the middle (of the [[path]]), when [[mindfulness]] is not abiding (and {{Wiki|stable}}), one employs (various [[methods]]) to bring about its abiding (thereby stabilizing it) [bar du [[dran-pa]] mi [[gnas-pa]] gnas-par byed­ pa], and
  
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[[Chapter]] Two
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3.
  
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Outlines of the Contents of the Texts
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And finally (toward the conclusion of the [[path]]), when Self­ [[Awareness]] is not yet clear, one employs (various [[methods]]) in order to make it clear [tha-ma [[rang-rig]] mi [[gsal-ba]] gsal-bar bya­ ba].
  
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The [[Preliminary Practices]] In the reprint of the [[xylograph]] edition used for the translations here, [1] the collection opens with a history or series of {{Wiki|hagiographies}} of the [[masters of the lineage]] of [[transmission]]. However, this text is not by the author of the [[principal]] text. [2] It is followed by the first text in the [[Gyalwa]] Chaktri, dealing with the [[preliminary practices]], or [[Ngondro]], for this [[tradition]], namely, "The Nine Stages of the Preliminary Practice." [3] Ideally, each of these [[preliminary practices]] are to be performed one hundred thousand times ('bum dgu). This text was composed by our author [[Druchen Gyalwa Yungdrung]] and represents the instructions for practicing the [[Ngondro]], whereas the actual [[recitations]] for this are found in a separate text, the "The [[Exposition]] of the Words." [4] The translation of these two texts may be found elsewhere. [5]
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Outl1nes of thE? Contents of Hle Texts
  
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The [[Principal]] Practices The text of the nine [[preliminary practices]], designated by the author as [[Book]] One, is followed by the text of the [[principal]] practices (dngos­ [[gzhi]]), designated as [[Book]] Two, which is translated below and is entitled
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l29 I
  
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[[Khrid]] rim lag-len, "the manual for the stages of the explanations," or more fully in the earlier litho edition, Zab-mo gnad kyi gdams-
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PART ONE: Fixating the [[Mind]] [[[sems 'dzin]] gyi [[khrid]]]
  
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With [[respect]] to this, there [[exist]] three considerations: A. B. C.
  
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I
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The [[essential]] point of the [[body]] [Ius kyi gnad], The [[essential]] point of the gaze [lta-stangs kyi gnad], and The [[essential]] point of the {{Wiki|training}} (of the [[mind]]) [bslab-bya'i gnad].
  
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The Pract1ce of Ozogchen in the [[Zhang-Zhung]] [[Tradition]] of T1bet
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A. The Position of the [[Body]]
  
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pa [[dngos-gzhi]], "the instructions concerning the profound [[essential]] points for the [[principal]] practices." The [[principal]] practices consist both of [[Trekchod]] ([[khregs-chod]]) and [[Thodgal]] ([[thod-rgal]]), but with the {{Wiki|emphasis}} on the [[latter]], representing [[vision]] practice. In the [[Tibetan text]], these classical [[Nyingmapa]] terms do not occur, but are variously designated [[Kadak]] ([[ka-dag]]), "[[primordial purity]]," and Odsal ('[[od-gsal]]), "[[clear light]] practice," respectively. Herein the [[practice of Dzogchen]] is expounded in terms of four [[principal]] practices, namely, 1.
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With reference to the first [[consideration]], the five [[mudras]], or positions, are as follows: 1.
  
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Fixation of the [[mind]] ([[sems 'dzin]]) on the white [[Tibetan]] [[letter]] A, and this [[meditation practice]] serves to discover and develop the [[state]] of contemplation, or [[Trekchod]]. The practice consists of [[shamatha meditation]] with a [[visible object]] (dmigs-bcas).
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One assumes a cross-legged sitting position in order to control the [[vital]] [[winds]] and [[psychic]] [[channels]] which are below [[[smad]] kyi [[rtsa rlung]] [[sdom]] [[phyir]] skyil-khrung bca'],
  
 
2.
 
2.
  
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The [[dark retreat]] (mun-mtshams) links the practice of contemplation with that of [[Clear Light]], or [[vision]] practice as such. It consists of [[shamatha meditation]] without an [[object]] (dmigs-med) because the [[practitioner]] is in total {{Wiki|darkness}}.
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One keeps the spine straight in order to control the [[bones]] of the spine and the {{Wiki|internal organs}} [rus tshigs khrol bu [[sdom]] [[phyir]] tshigs-pa bsrang], One assumes the samadhi-mudra or gesture of equipoise, (with the hands) in order to control the [[essential]] point of the [[samskaras]] (the [[emotions]] and {{Wiki|impulses}}) [[['du-byed]] gnad du gcun [[phyir]] [[mnyam-bzhag]] bya],
  
 
3.
 
3.
  
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[[Clear Light]] ('[[od-gsal]]), or [[vision]] practice, is of two types according to the support for the [[visions]]. First, there is sky [[meditation]] (nam­ [[mkha']] ar-gtad), where the [[practitioner]] gazes into the clear, open, [[empty]] sky while being in the [[state]] of contemplation.
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4.
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One bends the neck (a little) in order to subdue the {{Wiki|exertion}} of
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5.
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{{Wiki|speaking}} and talking [[[smra]] brjod [[rtsol-ba]] gzhoms [[phyir]] mgrin-pa dgug], and And one gazes fixedly (straight ahead) in order to discard and {{Wiki|renounce}} (the {{Wiki|dichotomy}} of) [[subject]] and [[object]] [[[gzung 'dzin]] gcud Ia bor [[phyir]] lta-stangs gzir].
  
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4.
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B. The Position of the Gaze C. Training in the the Fixating of the [[Mind]]
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PART TWO:. The Practice for the [[Dark Retreat]]
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Second, in terms of making [[mindfulness]] abide stably when it has not yet abided stably [[[dran-pa]] mi [[gnas-pa]] gnas-par [[bya-ba]] Ia]: Then, in terms of the method of practice [[[nyams]] su blang tshul Ia [[gsum]] [[ste]]], there are three considerations:
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30
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A. B.
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C.
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The Pract1ce of [[Dzogchen]] 1n the [[Zhang-Zhung]] Tradlt1on of [[Tibet]]
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Practicing [[meditation]] in whatever way [ji !tar [[sgom-pa]] dang], The {{Wiki|training}} in that [de'i bslab bya dang], and The modes for the [[arising]] (of [[visions]] in the total {{Wiki|darkness}}) to the [[mind-stream]] (of the {{Wiki|individual}} in [[retreat]]) [rgyud Ia 'char tshul­ lo].
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A. The [[Meditation Practice]]
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Thus, there are three further considerations: 1. Having [[bound]] and controlled the [[activities]] of the [[body]], one relaxes without engaging in any [[actions]] [Ius kyi [[bya-ba]] bsdam nas [[byar med]] du glod-pa], 2. Having [[bound]] and controlled the [[activities]] of the {{Wiki|speech}} of the {{Wiki|voice}}, one relaxes without {{Wiki|speaking}} or expressing oneself [[[ngag]] gi smra-ba bsdam nas brjod med du glod-pa], and Having [[bound]] and controlled the [[memories]] and [[thoughts]] in the 3. [[mind]], one relaxes, transcending all [[thinking]] and thereby one produces a [[samadhi]], or [[state]] of contemplation, that is devoid of [[thoughts]] [[[sems]] kyi [[dran-pa]] [[bsam]] bsdam nas [[bsam]] [['das]] su glad­ pas/ mi rtog-pa'i ting-'dzin skye-ba'o]. A 1. The [[Essential]] Point of the [[Body]] [Ius gnad] A2. The [[Essential]] Point of {{Wiki|Speech}} [[[ngag]] gnad] A3. The [[Essential]] Point of the [[Mind]] [[[sems]] gnad] B. Training in the Practice of the [[Dark Retreat]]
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With [[respect]] to the second [[consideration]], how one should train in that [bslab bya]. C. The [[Arising]] of [[Visions]] in the Darkness
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PART THREE: The Practices for the [[Empty]] Sky and for Sunlight
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Third, within the instructions for making clear what is not yet clear [gsum-pa mi [[gsal-ba]] gsal-bar byed-pa'i gdams-pa Ia [[gsum]] [[ste]]], there are three major considerations: A. B.
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The practices in general [spyir [[nyams]] su blang-ba], The practices in detail [[[bye-brag]] tu [[nyams]] su blang-ba], and
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OLJtl1r1es ot tile Cmte11ts of the Texts
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C.
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131
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[[Development]] by way of the instructions on the [[essential]] points [gnad kyi gdams-pas bogs 'don-pa'o].
  
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Second, there is [[vision]] practice with sunlight, or [[Thodgal]] as such.
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A. The Practice in General in terms of Higher [[Insight]]
  
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The text of the [[principal]] practices are followed by four branches or supplementary texts ([[yan-lag]]) further expanding on the view, the [[meditation]], the conduct and the fruit. The text opens with the salutation to the [[Primordial Buddha]] [[Kuntu Zangpo]], who is the [[manifest]] [[inherent]] [[awareness being]] the all-pervading supreme guide for every [[sentient being]]. Then there are three [[sections]]: 1.
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With [[respect]] to the first major [[consideration]]: With regard to that ([[Upadesha]]), there are three further considerations: 1.
  
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There is the practice of fixating the [[mind]] ([[sems]] [[zin-pa]]),
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Controlling (the [[body]], the gaze, and the [[mind]]) by way of the five [[essential]] point, [gnad lnga'i sgo nas gcun-pa],
  
 
2.
 
2.
  
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Abiding in [[mindfulness]] while the [[path]] ([[dran-pa]] [[gnas-pa]]), and
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Observing (the practice) by means of the secondary [[conditions]] on the [[path of method]] [[[thabs lam]] gyi [[rkyen]] gyis btsa' -ba], and
  
 
3.
 
3.
  
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The making of this [[inherent]] [[awareness]] clear ([[rang-rig]] gsal-bar bya). Section I, Fixation: In terms of practicing fixation of [[mind]], or
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The modes for the [[arising]] (of [[visions]]) that depend upon the mind­ {{Wiki|stream}} [rgyud Ia bsten-pa'i [['char tshul]]].
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A 1. Controling the [[Body]], the Gaze, and the [[Mind]]
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With regard to the first [[consideration]], the place for the [[meditation practice]] is very important. [sgom-pa'i [[gnas]] [[shin]] tu gnad che [[ste]]]. A2. Observing the Practice
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With [[respect]] to the second [[consideration]], there [[exists]] also the full measure of the session of practice [thun [[tshad]]]. A3. The [[Arising]] of [[Visions]] in [[Space]]
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With [[respect]] to the third [[consideration]], the modes for the [[arising]] (of [[visions]]) that depend upon the [[mind-stream]] [rgyud Ia bsten-pa'i [['char tshul]]]. B. The Practice of [[Vision]] with the Sky and with the Sunlight
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Second, with reference to the practices in detail, there are two divisions [[[bye-brag]] tu [[nyams]] su blang-ba Ia [[gnyis]] te], namely, 1.
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[[Purification]] practice in terms of the contemplation of the sky that is clear and [[visible]] (that is, sky practice) [[[snang]] gsa! nam-mkha'i ting-nge '[[dzin]] Ia sbyang-ba] and
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2.
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[[Purification]] practice in terms of the contemplation of the [[lamp]] that represents [[inherent]] clear [[luminosity]] (that is, [[Thodgal]]) [rang gsa! sgron-ma'i ting-nge '[[dzin]] Ia sbyang-ba].
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The Practice of Ozogchen 1n the [[Zhang-Zhung]] Trad1t1on of [[Tibet]]
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B1. Sky Practice
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Within the first [[division]], there are four considerations: 1.
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2.
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Practicing in any place [[[gnas]] [[gang du]] [[nyams]] su blang-ba], Practicing on the occasions that are the times [dus nam gyi [[tshe]] [[nyams]] su blang-ba],
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3. 4.
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Practicing by whatever [[methods]] [tshul ji-ltar [[nyams]] su blang-ba], and The modes for the [[arising]] of the [[Clear Light]] as [[experiences]] and as [[visions]] [[[nyams]] [[snang]] '[[od-gsal]] gyi 'cher tshul].
  
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[[shamatha meditation]], one assumes the five point [[meditation]] position and gazes at the [[object]] in the [[space]] in front of oneself, {{Wiki|conventionally}}
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B1.1. The Places for Practice
  
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Outlines of the Contents of the Texts
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With reference to the first [[consideration]], there are the places of practice [[[gnas]]], B1.2. The Times for Practice
  
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Second,there are the times for practicing [dus], B1.3. The Method of Practice
  
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the white [[Tibetan]] [[letter]] A painted on a dark background card mounted on a stick and surrounded by a [[rainbow]] circle, the colors of which represent the [[five elements]]. At first one focuses intently and acutely on this [[object]] and then relaxes [[attention]] while yet remaining {{Wiki|present}}. If distracting [[thoughts]] arise, one focuses again with intensity, like aiming an arrow at a target. In the beginning, one engages in short periods of fixation, but progressively are lengthens the sessions. The duration can be measured by burning an [[incense]] stick. Then, when a [[discursive thought]] arises, one looks back and searches for where the [[thought]] arises, where it stays, and where it goes when it dissolves. One asks oneself, what does one find? This is the beginner's practice, that is, looking back to the source of [[thoughts]]. When one becomes {{Wiki|proficient}} in [[meditation practice]], this is no longer necessary. The [[signs]] of [[success]] in fixation (zin rtogs) will arise., [[including]] the [[experiences]] of [[pleasurable]] [[sensations]], clarity, and non-discursiveness ([[bde]] gsa! [[mi rtog-pa'i nyams]] [[gsum]]). Section II, [[Dark Retreat]]: In order to stabilize one's [[mindful]] [[awareness]], one makes a [[meditation retreat]] in total {{Wiki|darkness}} (mun­ mtshams) in a special [[cave]], room, or [[dark retreat]] house (mun-khang). One may begin with shorter term [[retreats]], however, the convention is a full forty-nine day [[dark retreat]], this being the [[symbolic]] duration of the [[Bardo experience]] after [[death]]. One may perform four or six sessions of practice a day, beginning with the [[purification]] exercises, entailing [[visualizations]] and [[pranayama]] [[breathing]]. These exercises are performed only at the beginning of the session; they are changed each [[week]] and they are communicated by the [[Lama]] guiding the [[retreat]] on the outside. [6] However, during the [[principal]] practice in the [[dark retreat]], one does [[nothing special]], but simply remains in the [[state]] of contemplation, or [[Trekchod]]. One has already discovered this [[state]] while engaging in fixation practice and the [[Lama]] has pointed it out to the [[practitioner]], when successful, like pointing out some mysterious, unidentified, [[extraterrestrial]] [[object]]. While in the [[dark retreat]], one does not engage in [[visualization]], [[mantra recitation]] or [[chanting]], or [[yoga]] exercises, other than assuming the five point [[body]] position. The whole point in this sensory deprivation [[experience]] is to totally [[relax]], a radical [[relaxation]] of one's [[body]], [[energy]], and [[mind]]. [[Physical]], [[verbal]], and [[mental activities]] only serve to stir up the [[functional mind]] (yid), giving rise to distracting [[thoughts]] and [[emotions]]. The whole point of contemplation is not [[thinking]] about something, but to find oneself in
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Third, there is the method of [[meditation]] [[[sgom]] tshul], and B1.4. The [[Arising of Phenomena]]
  
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Fourth, there are the modes of the [[arising]] (of [[visions]]) [[['char tshul]]]. B2. The Practice with Sunlight
  
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[
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Second, within the practice of contemplation of the [[lamp]] of [[inherent]] clarity [rang gsa! sgron-ma'i ting-nge '[[dzin]] [[nyams]] su blang-ba Ia bzhi [[ste]]], there are four considerations, namely, 1.
  
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[[The Practice of Dzogchen]] 1n the [[Zhang-Zhung]] Trad1t1on of T1bet
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2. 3. 4.
  
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a [[space]] that is beyond the [[mind]] and the [[thought]] process, but where one is totally and globally {{Wiki|aware}}. At first one does practice fixation, but only on a point in [[empty space]] in front of oneself. This is only an [[empty]] location; nothing is [[visualized]] there. But fixation, entailing [[attention]] and [[concentration]], represents a function of [[mind]] or [[mental activity]] (yid-byed) requiring [[effort]] and [[mental energy]]. Therefore, one always relaxes this [[attention]], nevertheless, while remaining {{Wiki|present}} and {{Wiki|aware}}. This [[condition]] provides the [[space]] and opportunity for the [[inherent]] [[energy]] (rang [[rtsal]]) of the [[mind]] to [[manifest]] as [[visions]] in the total {{Wiki|darkness}}. It is natural for them to arise, but one does not think about them, [[judge]] them, or follow after them. They are merely like reflections appearing in a [[mirror]]. Being alone in total {{Wiki|darkness}}, these [[visions]] do not arise from anything outside of oneself. In this way, one comes to realize that they are self-manifestations ([[rang-snang]]) of the [[inherent]] [[energy]] of the [[mind]]. Moreover, they give {{Wiki|evidence}} of the survival of [[consciousness]] after [[death]] in the [[Bardo]]. [7] The [[practitioner]] may also develop [[clairvoyant]] [[sight]], [[seeing]] through walls, even seeming to [[illuminate]] the interior of the [[dark retreat]] house. Section IliA, Sky [[Meditation]]: These [[visions]] ([[snang-ba]]) that arise in total {{Wiki|darkness}}, as well as sky practice, are not [[visualizations]] (dmigs­ pa), which are something created by the [[activities]] of the [[functional mind]]
+
The places where to practice [[[gnas]] [[gang du]] [[nyams]] su blang-ba], The times for the occasions of practicing [dus nam gyi [[tshe]] [[nyans]] su blang-ba], Practicing in terms of whatever [[methods]] [tshul ji-ltar [[nyams]] su blang-ba], and Because one has practiced in that way, there are the modes for the [[arising]] of the [[virtuous]] qualities [de !tar [[nyams]] su blangs-pas yon­ tan 'char tshul-lo].
  
−
(yid).
+
B2.1. The Places of Practice
  
−
Rather, they arise spontaneously without [[conscious]]
+
First, the places of practice [[[gnas]]] B2.2. The Times for Practice
  
−
intervention or manipulation. They arise from the deeper [[Nature of Mind]] and represent the hidden propensities of [[mind]]. At first they are predominately [[impure karmic visions]] (rna dag [[las snang]]), [[arising]] from one's [[memories]] and [[past karma]], but when these initial layers of the [[energy]] of [[negative emotions]], or [[kleshas]], and of {{Wiki|conceptual}} [[thoughts]] are exhausted, there is the [[space]] and the opportunity for [[pure visions]] ([[dag snang]]) to arise spontaneously, first as [[bindus]] or thigleys, tiny points of {{Wiki|light}} in [[space]], initially white and black, but later in colors. These then come to [[form]] awareness-chains ([[rig-pa'i lu-gu-rgyud]]), and as they develop, these thigleys not only [[form]] chains, but other geometric patters, lattice works, cross-hitching, and so on. Moreover, partial [[forms]], such as the heads and torsos of [[Buddha]] figures may appear inside the thigleys. Eventually these [[visions]] evolve into those of fully developed [[mandalas]]. Therefore the texts speak of four or [[five stages]] in the develop of [[vision]] ([[snang-ba bzhi]]). Whereas the previous practice of fixation, with or without a [[visible object]], was equated with
+
Outl1nes of the Contents of the Texts
  
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Outlines of the Contents of the Texts
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133
  
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123
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Second, the time for practice [dus] B2.3. The [[Methods]] of Practice
  
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[[shamatha meditation]] ([[zhi-gnas]]), [[attaining]] a [[state]] of [[calm]], according to the [[Dzogchen]] viewpoint, the practice of [[vision]], whether with the [[empty]] sky or with sunlight as the support, is equated with [[vipashyana meditation]], or higher [[insight]] ([[lhag-mthong]]). In the text here, the [[latter]] is known as [[Clear Light]] practice. Again, in this section, the [[body]] position is considered, as well as the gaze of the [[eyes]] and the [[condition]] of the [[mind]]. In [[Wikipedia:Convention (norm)|conventional]] [[Tantric visualization]] practice, one generally does so with the [[eyes]] closed because it is easier to [[visualize]] in this way. The [[practitioner]] can eliminated one's [[impure karmic vision]] simply by closing the [[eyes]] and then engage in [[visualization]]. Thereby one simulates [[pure vision]] and creates a [[virtual reality]] occupied with {{Wiki|ideal}} [[forms]] (sku) and {{Wiki|ideal}} symmetrical [[sacred]] [[space]] (dkyil-'khor). Here the [[Dzogchen practitioner]] does not [[visualize]] anything, which would be an [[activity]] of [[mind]], but as with the [[dark retreat]], simply gazes fixedly into the [[empty space]] of the sky. For sky [[meditation practice]], one selects a site where one will not be distracted or disturbed by others or by circumstances. One sits with one's back to the {{Wiki|sun}} in the morning and gazes into the [[empty]] sky in the [[west]]. In the late afternoon, again with one's back to the {{Wiki|sun}}, one gazes into the [[empty]] sky in the [[east]]. One enters and remains for the entire session in [[Trekchod]], or the [[state]] of contemplation, and simply allows the [[visions]] to spontaneously [[manifest]] just as they did in the [[dark retreat]] as thingleys, chains, and so. But unless the [[practitioner]] is in contemplation, the [[state]] of [[pure]] presence and [[awareness]] without [[thoughts]], which is beyond the operations of [[mind]] and the producing of [[thoughts]], one's [[vision]] practice, whether in the [[dark retreat]] or with the [[empty]] sky, will be no better than watching {{Wiki|cinema}} show. In this context, three different gazes are described: 1.
+
Third, as for the [[methods]], with regard to that (method of practice), there [[exist]] three further considerations: B2.3a. The Positions of the [[Body]]
  
−
The gaze of the [[Chakravartin]], or [[wheel-turning monarch]], which is straight ahead,
+
First, with regard to the [[essential]] points of the [[body]] [Ius gnad], there are the assuming of the five [[essential]] points (or positions) of the [[body]] that will suddenly produce the [[Clear Light]] (that is to say, the [[Thodgal]] [[visions]]). [dang-po Ius gnad Ia '[[od-gsal]] [[glo-bur]] bskyed-pa'i/ Ius gnad lnga bca' [[ste]]]. With reference to that, there are five ([[postures]] for the practice), namely, 1.
 +
 
 +
The [[posture]] of the dignified [[lion]] [seng-ge '[[gying]] stabs],
  
 
2.
 
2.
  
−
The gaze of the dignified [[lion]], which is upward, and
+
The method of the reclining [[elephant]] [glang-po-che'i brkyang [[thabs]]],
  
 
3.
 
3.
  
−
The gaze of the [[Bodhisattva]] [[Sangwa Dupa]], which is downward. It is best not to do [[vision]] practice at midday because the sunlight
+
The method of the crouching [[ascetic]] ([[shramana]]) [dge-sbyor gi tsog-pu tshul]
 +
 
 +
4.
  
−
may be too intense. The practice may be enhanced by doing some gentle [[kumbhaka]], or holding of the [[breath]]. This sky [[meditation practice]] is in many ways similar to the practice of [[Longde]], or [[space]] [[meditation]], found in the [[Nyingmapa]] system, whereas fixation is
+
The method of the waddling {{Wiki|goose}} [ngang-mo'i zur 'gros], and
  
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241
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5.
  
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The Pract1ce of [[Dzogchen]] in the [[Zhang-Zhung]] [[Tradition]] of [[Tibet]]
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The method of the {{Wiki|crystal}} {{Wiki|antelope}} climbing a rock [she! gyi rwa­ pho brag Ia 'dzeg-pa'i tshul].
  
−
similar to their [[Semde]] practice. Through this practice, one comes to separate [[impurities]] ([[negative emotions]] and discursive [[thoughts]]) from the [[purity]] of [[Rigpa]]. The [[inherent]] radiance of [[Rigpa]], or [[pure awareness]], [[manifests]] as [[Clear Light]]. This [[Clear Light]] of [[Rigpa]] abides in the hollow [[space]] inside the [[physical]] [[heart]] (tsita). From there, it overflows spontaneously through the hollow [[translucent]] [[Kati]] [[channel]] as its pathway, this [[channel]] connecting the [[heart]] to the eyeballs. In the {{Wiki|brain}} it divides into two hollow tubes which terminate in the two eyeballs. The five clear lights, having the colors of a peacock's feather, shine out through the [[eyes]] and [[manifest]] in the [[space]] in front of oneself. Thus, the texts speak of four or six Lamps ([[sgron-ma drug]]), the term "[[lamp]]" meaning a [[source of light]]. Because one radically relaxes the [[elements]] of one's [[body]], certain secret [[signs]] are produced. The relaxing of the [[earth element]] gives rise to the [[vision]] of smoke, that of the [[water element]] to the [[vision]] of a [[mirage]], that of the [[fire element]] to the [[vision]] of fire-flies, that of the [[air element]] to the [[vision]] of daybreak, and that of the [[space element]] to the [[vision]] of the radiance of sunrise. These same secret [[signs]] also appear to the dying {{Wiki|individual}} during the {{Wiki|disintegration}} process (thim-rim) of the [[elements]] of one's [[body]] and [[energy]]. [8] Section IIIB, Sunlight Practice: Finally, the practice of [[vision]] with sunlight, usually known elsewhere as [[Thodgal]], is considered. The site of practice should have a clear open view to the [[east]] where the {{Wiki|sun}} rises and to the [[west]] where jt will set. One practices in the early morning when the {{Wiki|sun}} is just [[rising]] above the horizon, or when it is setting. One never looks directly at the orb of the {{Wiki|sun}}, but below, or to the side, with [[eyes]] half closed. Otherwise, one will injure the [[eyes]]. One should sit in the shade, or else wear a broad-brimmed hat in order to {{Wiki|protect}} oneself from the bright sunlight. Sunlight, the [[empty]] sky, and total {{Wiki|darkness}} serve as the supports (rten) for the spontaneously [[arising]] of the [[Thodgal]] [[visions]], but they in themselves are not the [[cause]] of these [[visions]], which come from within. In terms of sunlight practice, the support is the rays of the {{Wiki|sun}}. With regard to the practice, there are five [[postures]]: 1.
+
B2.3a.l. The Position of the Dignified [[Lion]]
  
−
The [[posture]] of the dignified [[lion]], sitting like a {{Wiki|dog}} on his haunches,
+
[sen-ge'i '[[gying]] stabs
 +
 
 +
tshul] B2.3a.2. The Position of the Reclining [[Elephant]]
 +
 
 +
[glang-po-che'i
 +
 
 +
brkyang [[thabs]] tshul] B2.3a.3. The Position of the Crouching [[Ascetic]] [dge-sbyor gyi tsog­
 +
 
 +
pu tshul] B2.3a.4. The Position of the Waddling {{Wiki|Goose}} [ngang-mo'i zur 'gros
 +
 
 +
tshul] B2.3a.5. The Position of the {{Wiki|Crystal}} {{Wiki|Antelope}} [she! gyi rwa-pho brag
 +
 
 +
Ia 'dzeg-pa'i tshul] B2.3b. The Five Gazes 1.
 +
 
 +
The Gaze of the [[Dharmakaya]] [bon-sku lta-stangs],
 +
 
 +
2.
 +
 
 +
The The The The
 +
 
 +
3. 4.
 +
 
 +
5.
 +
 
 +
Gaze Gaze Gaze Gaze
 +
 
 +
of of of of
 +
 
 +
the [[Sambhogakaya]] [rdzogs-sku'i lta-stangs], the [[Nirmanakaya]] [sprul-sku'i lta-stangs], [[Skilful Means]] [[[thabs]] kyi lta-stangs] , and [[Discriminating Wisdom]] [[[shes-rab]] kyi lta-stangs].
 +
 
 +
34\
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 +
[[The Practice of Dzogchen]] 1n the [[Zhang-Zhung]] Trad1t1on of [[Tibet]]
 +
 
 +
B2.3c. Training in the Practice
 +
 
 +
With [[respect]] to the third further [[consideration]], this {{Wiki|training}} represents the [[essential]] point of the [[mind]] [gsum-pa Ia gcun-pa [[sems]] kyi gnad Ia]. B2.4. The [[Arising]] of [[Visions]]
 +
 
 +
Third, with regard to the mode of [[arising]] (of the [[visions]]) [gsum-pa [['char tshul]] la]: IIIC. Special [[Methods]] for Developing the [[Vision]] Practice [bogs
 +
 
 +
'don-pa] Third, in terms of [[development]] by way of the instructions on the special [[essential]] points [gsum-pa [[khyad-par]] gnad kyi gdams-pas bogs 'don-pa Ia [[gsum]] te], there are three considerations, namely, 1.
 +
 
 +
2. 3.
 +
 
 +
[[Development]] by means of the [[essential]] points for the [[Path]] of Method [[[thabs lam]] gnad gyis bogs 'don-pa], [[Development]] by means of the [[purification]] of the [[vital]] [[winds]] and the [[mind]] [[[rlung]] [[sems]] kyi sbyong-bas bogs 'don-pa], and [[Development]] by means of the instructions concerning the [[visions]] at night [[[mtshan]] [[snang]] gi gdams-pas bogs 'don-pa].
 +
 
 +
Cl. [[Visions]] and the Appropriate Gazes C2. [[Purification]] of the [[Vital]] [[Winds]] and the [[Mind]]
 +
 
 +
Second, in terms of the [[yoga]] of (the [[vital]] [[winds]] and) the [[mind]], there [[exist]] three considerations [gnyis-pa [[sems]] kyi [[sbyor-ba]] Ia [[gsum]] [[ste]]], namely, 1. 2.
 +
 
 +
3.
 +
 
 +
The disposition or mode of abiding for the [[psychic]] [[channels]], the [[vital]] [[winds]], and the [[bindus]] [[[rtsa rlung]] thig-le'i [[gnas tshul]]], The [[reasons]] why it is necessary to {{Wiki|purify}} them [de Ia sbyang dgos­ pa'i rgyu-mtshan], and The [[methods]] for purifying them in whatever way [ji !tar sbyong­ ba'i tshul-lo]
 +
 
 +
C2.3. The [[Methods]] of [[Purification]]
 +
 
 +
Third, with [[respect]] to the [[methods]] of [[purification]], there [[exist]] three (kinds of [[breathing]]), [gsum-pa sbyong-tshul [[la gsum]] [[ste]]]:
 +
 
 +
Outl1nes of the Contents of the Texts 1.
 +
 
 +
\as
 +
 
 +
[[Purification]] in terms of gentle [[breathing]] ['jam [[rlung]] Ia sbyang­ ba],
  
 
2.
 
2.
 +
 +
Control in terms of rough [[breathing]] [rtsub [[rlung]] Ia gcun-pa], and
  
 
3.
 
3.
  
−
The [[posture]] of the reclining [[elephant]], {{Wiki|lying}} down on one's belly, The [[posture]] of the crouching [[ascetic]], crouching like an old man,
+
Stabilization in terms of natural [[breathing]] [rang [[rlung]] Ia brtan-par bya].
 +
 
 +
C2.3a. Gentle [[Breathing]]
 +
 
 +
Within the first [[consideration]] (gentle [[breathing]]), there are three aspects: 1.
 +
 
 +
The [[essential]] point of the [[body]] [Ius gnad],
 +
 
 +
2.
 +
 
 +
The [[essential]] point of the [[functional mind]] [yid gnad], and
  
−
Outl1nes of the Contents of the Texts
+
3.
 +
 
 +
The [[essential]] point of the [[breathing]] [[[rlung]] gnad].
 +
 
 +
C2.3b. Rough [[Breathing]]
  
−
\2s
+
With regard to the second (the rough breating), there are two considerations: 1.
  
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4.
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[[Meditating]] in whatever manner [ci !tar [[bsgom-pa]]] and
  
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The [[posture]] of the waddling {{Wiki|goose}}, and
+
2.
  
−
5.
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The modes for the [[arising]] of [[experiences]] [[[nyams-myong]] [['char tshul]]]
  
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The [[posture]] of the {{Wiki|crystal}} {{Wiki|antelope}}, the most difficult of all. Of these five [[postures]], the easiest is that of the crouching [[Rishi]],
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C3. [[Sleep]] and [[Dream]] Practice
  
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or [[ascetic]], and for this one may also use a [[meditation]] belt (sgom-thag), holding the knees against the {{Wiki|chest}} and supporting the [[chin]] on the palms of the hands. There are also five associated gazes: 1.
+
Third, in terms of the instructions for the [[visions]] in the night time, there [[exist]] three considerations, [gsum-pa [[mtshan]] [[snang]] gi gdams Ia [[gsum]] [[ste]]]: 1.
  
−
The gaze of the [[Dharmakaya]], looking upward,
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The integrating of [[sleep]] with the [[Clear Light]] ['[[od-gsal]] [[gnyid]] dang bsre-ba],
  
 
2.
 
2.
  
−
The gaze of the [[Sambhogakaya]], looking straight ahead,
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The modes for the [[arising]] of both the defects and the [[virtuous]]
  
 
3.
 
3.
  
−
The gaze of the [[Nirmanakaya]], looking downward,
+
Apprehending the [[essential]] point which is fixating on the A [gnad
 +
 
 +
qualities from that [de yi skyon yon [['char tshul]]], and [[zung]] A Ia gtad-pa'o] Colophon
 +
 
 +
36
 +
 
 +
\
 +
 
 +
The Pract1ce of Ozogchen in the [[Zhang Zhung]] Trad1t1on of T1bet
 +
 
 +
The Explanation of the View The first of the four supplementary texts found in [[Book]] Three, "The Explanation of the View," represents a direct introduction (ngo-sprad­ pa) to the individual's Base ([[gzhi]]) or [[Primordial State]], which is the [[Nature of Mind]] ([[sems-nyid]]). In [[Dzogchen]], a clear {{Wiki|distinction}} is made between [[mind]] ([[sems]]), on the one hand, the ordinary [[thought]] process (blo), and the [[Nature of Mind]], on the other hand, which is beyond the [[thought]] process, yet the [[matrix]] for it. "[[Seeing]] nakedly" ([[gcer mthong]]) means that [[one's awareness]] ([[rig-pa]]) is unobscured by [[perceptions]], discursive [[thoughts]], and conceptions. However, the {{Wiki|individual}} is not [[unconscious]], but totally and globally {{Wiki|aware}}, being in the [[condition]] of the [[mirror]]. Here there are three [[sections]] or divisions: 1.
 +
 
 +
The direct introduction to the [[Primordial Base]], the [[Nature of Mind]], where this is pointed out to the [[practitioner]] by the [[Lama]],
  
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4.
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2.
  
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The gaze of [[Skilful Means]], looking to the right, and
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The direct introduction by way of certain special [[activities]], and
  
−
5.
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3.
  
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The gaze of [[Discriminating Wisdom]], looking to the left.
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The extensive explanation regarding [[liberation]] and [[delusion]].
  
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In this way, with [[postures]] and gazes, the [[practitioner]] unites the three Lamps: 1.
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The first section directly introduces one to the three aspects of the [[Nature of Mind]], as well as their {{Wiki|unity}}, namely, 1.
  
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The [[Lamp]] of [[Existence]]: that is, the rays from the {{Wiki|sun}}, [[moon]], candle flame, and so on,
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The Mother (rna), which is the [[Kunzhi]] ([[kun-gzhi]]), "the basis of everything,"
  
 
2.
 
2.
  
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The [[Lamp]] of the [[Senses]], that is, the [[eyes]], and
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The Son (bu), which is [[Rigpa]], or [[intrinsic awareness]],
  
 
3.
 
3.
  
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The [[Lamp]] of [[Rigpa]], that is to say, [[intrinsic awareness]]. As was the case with the [[dark retreat]] and sky [[meditation]], during
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The [[Energy]] ([[rtsal]]), which is the [[pure]] potentiality for all possible
 +
 
 +
4.
 +
 
 +
Their {{Wiki|unity}} or {{Wiki|inseparability}} ([[dbyer-med]]).
 +
 
 +
[[manifestations]], and
 +
 
 +
The Mother [[Kunzhi]], characterized as the basis of everything, is the [[Essence]] ([[ngo-bo]]), that is to say, the [[state]] of [[Shunyata]], and this is equated with the [[Dharmakaya]]. This [[Kunzhi]] is {{Wiki|distinguished}} from and should not be confused with the [[Kunzhi]] [[Namshe]] ([[kun-gzhi rnam-shes]], Skt. [[alaya-vijnana]]), which is a type of [[consciousness]]. [[Consciousness]] ([[rnam-shes]]) represents [[awareness]] ([[rig-pa]]) when it is mixed up with and limited by [[mind]], or [[mental processes]]. The [[Kunzhi]] is beyond [[mind]] and [[consciousness]], but provides the [[space]] and [[matrix]] for their [[manifestation]]. In the text, the Mother is characterized by eight possible designations. The Son [[Rigpa]], is characterized as {{Wiki|luminous}}
  
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a session of practice, the [[practitioner]] should remain in the [[state]] of contemplation, that is, in the [[Natural State of the Nature of Mind]] ([[sems-nyid gnas-lugs]]). Otherwise, little [[benefit]] will come from [[vision]] practice and one will simply remain in [[Samsara]] and [[impure karmic vision]]. In general, it is easiest for [[visions]] to develop in total {{Wiki|darkness}}, but they are most clear and radiant in sunlight. The [[visions]] develop through the [[five stages]] detailed in the text. As an alternative practice, one can cover one's head with a blue cloth and gaze into the rays of the {{Wiki|sun}}. Nevertheless, one should never engage in practice at midday when the {{Wiki|sun}} its at its strongest. As suggested earlier, various [[signs]] and [[visions]] may arise indicating the [[release]] of the energies of the [[five elements]]. Instructions are given regarding the disposition of the various [[psychic]] [[channels]] (rtsa) in the [[human body]]. These [[channels]] are not anatomical structures in the [[body]] that may be revealed in a post­ mortem autopsy. Rather, they represent the pathways in a [[living being]]
+
Outl1r1es of the Contents of the Texts

Revision as of 06:54, 7 May 2020

through which the vital winds, or energies (rlung), move. Therefore, descriptions of the channels may vary in detains in different practice texts. The vital winds move according where they are visualized to move. It is the same with the descriptions of the chakras. The phenomenon of inner psychic heat, or Tummo (gtum-mo), which is referred to here, is similar to Kundalini, well known in its Hindu form in the West. Also sleep yoga and dream yoga are briefly described, which enables the practitioner in retreat to practice twenty-four hours a day. By means of practicing sleep yoga one may come to recognize the Clear Light when one falls asleep at night, where falling asleep corresponds to the process of dying. In summery, falling asleep corresponds to the Chikhai Bardo, the Bardo of the Dying Process, the manifestation of the Clear Light corresponds to the Bon-nyid Odsal Bardo, the Bardo of the Clear Light of Reality, and the dream state corresponds to the Sidpai Bardo, the Bardo of Existence, that is, the rebirth process. The individual experiences the Clear Light every night at the precise moment when one falls asleep and the mind disintegrates, all of its operations being temporarily suspended. The same process occurs at the time of dying. With the onset of the dream state, the mind re­ manifests from the state of dissolution in the Kunzhi and starts to operate again. The dream state itself represents a mental process. The purpose of sleep yoga is to recognize the Clear Light experience when one falls asleep and before the onset of dreaming, whereas the purpose of dream yoga to experience lucid dreams, that is, to recognize and be aware that one is dreaming without waking up. By becoming aware in one's dreams, the practitioner is able to modify them and even to do meditation practices. When falling asleep, the practitioner focuses one's attention on the heart chakra in terms of sleep practice and on one's throat chakra in terms of dream practice. Thus, one is able to integrate sleep and dream with Clear Light practice. [9]

Brief English Outline of the Topics in the Principal Practices Text BOOK TWO PART ONE: Fixating the Mind A. The Position of the Body B. The Position of the Gaze

Outl1nes of the Contents of the Texts

127

C. Training in the Fixating of the Mind PART TWO: The Practice for the Dark Retreat A. The Meditation Practice Al. The Essential Point of the Body A2. The Essential Point of Speech A3. The Essential Point of the Mind B. Training in the Practice of the Dark Retreat C. The Arising of Visions in the Darkness PART THREE: The Practices for the Empty Sky and for Sunlight A. The Practice in General in terms of Higher Insight Al. Controlling the Body, the Gaze , and the Mind. A2. Observing the Practice A3. The Arising of Visions in Space B. The Practice of Vision with the Sky and with the Sunlight B1. Sky Practice B1.1. The Places for Practice B1.2. The Times for Practice B1.3. The Method of Practice B1.4. The Arising of Phenomena B2. The Practice with Sunlight B2.1. The Places of Practice B2.2. The Times for Practice B2.3. The Methods of Practice B2.3a. The Positions of the Body B2.3a.l. The Position of the Dignified Lion B2.3a.2. The Position of the Reclining Elephant B2.3a.3. The Position of the Crouching Ascetic B2.3a.4. The Position of the Waddling Goose B2.3a.5. The Position of the Crystal Antelope B2.3b. The Five Gazes B2.3c. Training in the Practice B2.4. The Arising of Visions IIIC. Special Methods for Developing the Vision Practice Cl. Visions and the Appropriate Gazes C2. Purification of the Vital Winds and the Mind C2.1. How the Psychic Channels Abide C2.2. Why it is Necessary to Purify the Psychic Channels C2.3. The Methods of Purification C2.3a. Gentle Breathing

28

\

The Pract1ce of Ozogchen in the Zhang-Zhung Tradition of T1bet

C2.3a.1. The Essential Point of the Body C2.3a.2. The Essential Point of the Functional Mind C2.3a.3. The Essential Point of the Breathing C2.3b. Rough Breathing C2.3b.1. The Method of Psychic Heat C2.3b.2. The Arising of Experiences C3. Sleep and Dream Practice C3.1. Integrating Sleep with the Clear Light C3.2. Recognizing Dreams as Dreams C3.3. Fixating on the White A Colophon

Detailed English and T ibetan Outline of the Contents of the Principal Practices Text BOOK TWO Here is contained the Practice Manual for the Stages of the Explanation (of the Principal Practices) of the Oral Transmission from Zhang-zhung [[[Zhang-zhung snyan-rgyud]] kyi khrid rim lag-len bzhugs-so]. Second, with regard to the stages of the principal practices (dngos­ gzhi) that bring about the ripening and the liberation of one's stream of consciousness in between (the Base and the Fruit, that is to say, as the Path), there are three parts [gnyis-pa bar du rgyud smin zhing grol­ bar byed-pa dngos-gzhi'i rim-pa Ia gsum ste]: 1.

In the beginning (of the path), when one has not (previously) fixated the mind, one now fixates the mind [thog-mar sems rna zin-pa zin-par byed-pa],

2.

In the middle (of the path), when mindfulness is not abiding (and stable), one employs (various methods) to bring about its abiding (thereby stabilizing it) [bar du dran-pa mi gnas-pa gnas-par byed­ pa], and

3.

And finally (toward the conclusion of the path), when Self­ Awareness is not yet clear, one employs (various methods) in order to make it clear [tha-ma rang-rig mi gsal-ba gsal-bar bya­ ba].

Outl1nes of thE? Contents of Hle Texts

l29 I

PART ONE: Fixating the Mind [[[sems 'dzin]] gyi khrid]

With respect to this, there exist three considerations: A. B. C.

The essential point of the body [Ius kyi gnad], The essential point of the gaze [lta-stangs kyi gnad], and The essential point of the training (of the mind) [bslab-bya'i gnad].

A. The Position of the Body

With reference to the first consideration, the five mudras, or positions, are as follows: 1.

One assumes a cross-legged sitting position in order to control the vital winds and psychic channels which are below [[[smad]] kyi rtsa rlung sdom phyir skyil-khrung bca'],

2.

One keeps the spine straight in order to control the bones of the spine and the internal organs [rus tshigs khrol bu sdom phyir tshigs-pa bsrang], One assumes the samadhi-mudra or gesture of equipoise, (with the hands) in order to control the essential point of the samskaras (the emotions and impulses) [[['du-byed]] gnad du gcun phyir mnyam-bzhag bya],

3.

4.

One bends the neck (a little) in order to subdue the exertion of

5.

speaking and talking [[[smra]] brjod rtsol-ba gzhoms phyir mgrin-pa dgug], and And one gazes fixedly (straight ahead) in order to discard and renounce (the dichotomy of) subject and object [[[gzung 'dzin]] gcud Ia bor phyir lta-stangs gzir].

B. The Position of the Gaze C. Training in the the Fixating of the Mind

PART TWO:. The Practice for the Dark Retreat

Second, in terms of making mindfulness abide stably when it has not yet abided stably [[[dran-pa]] mi gnas-pa gnas-par bya-ba Ia]: Then, in terms of the method of practice [[[nyams]] su blang tshul Ia gsum ste], there are three considerations:

30

A. B.

C.

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The Pract1ce of Dzogchen 1n the Zhang-Zhung Tradlt1on of Tibet

Practicing meditation in whatever way [ji !tar sgom-pa dang], The training in that [de'i bslab bya dang], and The modes for the arising (of visions in the total darkness) to the mind-stream (of the individual in retreat) [rgyud Ia 'char tshul­ lo].

A. The Meditation Practice

Thus, there are three further considerations: 1. Having bound and controlled the activities of the body, one relaxes without engaging in any actions [Ius kyi bya-ba bsdam nas byar med du glod-pa], 2. Having bound and controlled the activities of the speech of the voice, one relaxes without speaking or expressing oneself [[[ngag]] gi smra-ba bsdam nas brjod med du glod-pa], and Having bound and controlled the memories and thoughts in the 3. mind, one relaxes, transcending all thinking and thereby one produces a samadhi, or state of contemplation, that is devoid of thoughts [[[sems]] kyi dran-pa bsam bsdam nas bsam 'das su glad­ pas/ mi rtog-pa'i ting-'dzin skye-ba'o]. A 1. The Essential Point of the Body [Ius gnad] A2. The Essential Point of Speech [[[ngag]] gnad] A3. The Essential Point of the Mind [[[sems]] gnad] B. Training in the Practice of the Dark Retreat

With respect to the second consideration, how one should train in that [bslab bya]. C. The Arising of Visions in the Darkness

PART THREE: The Practices for the Empty Sky and for Sunlight

Third, within the instructions for making clear what is not yet clear [gsum-pa mi gsal-ba gsal-bar byed-pa'i gdams-pa Ia gsum ste], there are three major considerations: A. B.

The practices in general [spyir nyams su blang-ba], The practices in detail [[[bye-brag]] tu nyams su blang-ba], and

OLJtl1r1es ot tile Cmte11ts of the Texts

C.

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Development by way of the instructions on the essential points [gnad kyi gdams-pas bogs 'don-pa'o].

A. The Practice in General in terms of Higher Insight

With respect to the first major consideration: With regard to that (Upadesha), there are three further considerations: 1.

Controlling (the body, the gaze, and the mind) by way of the five essential point, [gnad lnga'i sgo nas gcun-pa],

2.

Observing (the practice) by means of the secondary conditions on the path of method [[[thabs lam]] gyi rkyen gyis btsa' -ba], and

3.

The modes for the arising (of visions) that depend upon the mind­ stream [rgyud Ia bsten-pa'i 'char tshul].

A 1. Controling the Body, the Gaze, and the Mind

With regard to the first consideration, the place for the meditation practice is very important. [sgom-pa'i gnas shin tu gnad che ste]. A2. Observing the Practice

With respect to the second consideration, there exists also the full measure of the session of practice [thun tshad]. A3. The Arising of Visions in Space

With respect to the third consideration, the modes for the arising (of visions) that depend upon the mind-stream [rgyud Ia bsten-pa'i 'char tshul]. B. The Practice of Vision with the Sky and with the Sunlight

Second, with reference to the practices in detail, there are two divisions [[[bye-brag]] tu nyams su blang-ba Ia gnyis te], namely, 1.

Purification practice in terms of the contemplation of the sky that is clear and visible (that is, sky practice) [[[snang]] gsa! nam-mkha'i ting-nge 'dzin Ia sbyang-ba] and

2.

Purification practice in terms of the contemplation of the lamp that represents inherent clear luminosity (that is, Thodgal) [rang gsa! sgron-ma'i ting-nge 'dzin Ia sbyang-ba].

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The Practice of Ozogchen 1n the Zhang-Zhung Trad1t1on of Tibet

B1. Sky Practice

Within the first division, there are four considerations: 1.

2.

Practicing in any place [[[gnas]] gang du nyams su blang-ba], Practicing on the occasions that are the times [dus nam gyi tshe nyams su blang-ba],

3. 4.

Practicing by whatever methods [tshul ji-ltar nyams su blang-ba], and The modes for the arising of the Clear Light as experiences and as visions [[[nyams]] snang 'od-gsal gyi 'cher tshul].

B1.1. The Places for Practice

With reference to the first consideration, there are the places of practice [[[gnas]]], B1.2. The Times for Practice

Second,there are the times for practicing [dus], B1.3. The Method of Practice

Third, there is the method of meditation [[[sgom]] tshul], and B1.4. The Arising of Phenomena

Fourth, there are the modes of the arising (of visions) [[['char tshul]]]. B2. The Practice with Sunlight

Second, within the practice of contemplation of the lamp of inherent clarity [rang gsa! sgron-ma'i ting-nge 'dzin nyams su blang-ba Ia bzhi ste], there are four considerations, namely, 1.

2. 3. 4.

The places where to practice [[[gnas]] gang du nyams su blang-ba], The times for the occasions of practicing [dus nam gyi tshe nyans su blang-ba], Practicing in terms of whatever methods [tshul ji-ltar nyams su blang-ba], and Because one has practiced in that way, there are the modes for the arising of the virtuous qualities [de !tar nyams su blangs-pas yon­ tan 'char tshul-lo].

B2.1. The Places of Practice

First, the places of practice [[[gnas]]] B2.2. The Times for Practice

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133

Second, the time for practice [dus] B2.3. The Methods of Practice

Third, as for the methods, with regard to that (method of practice), there exist three further considerations: B2.3a. The Positions of the Body

First, with regard to the essential points of the body [Ius gnad], there are the assuming of the five essential points (or positions) of the body that will suddenly produce the Clear Light (that is to say, the Thodgal visions). [dang-po Ius gnad Ia 'od-gsal glo-bur bskyed-pa'i/ Ius gnad lnga bca' ste]. With reference to that, there are five (postures for the practice), namely, 1.

The posture of the dignified lion [seng-ge 'gying stabs],

2.

The method of the reclining elephant [glang-po-che'i brkyang thabs],

3.

The method of the crouching ascetic (shramana) [dge-sbyor gi tsog-pu tshul]

4.

The method of the waddling goose [ngang-mo'i zur 'gros], and

5.

The method of the crystal antelope climbing a rock [she! gyi rwa­ pho brag Ia 'dzeg-pa'i tshul].

B2.3a.l. The Position of the Dignified Lion

[sen-ge'i 'gying stabs

tshul] B2.3a.2. The Position of the Reclining Elephant

[glang-po-che'i

brkyang thabs tshul] B2.3a.3. The Position of the Crouching Ascetic [dge-sbyor gyi tsog­

pu tshul] B2.3a.4. The Position of the Waddling Goose [ngang-mo'i zur 'gros

tshul] B2.3a.5. The Position of the Crystal Antelope [she! gyi rwa-pho brag

Ia 'dzeg-pa'i tshul] B2.3b. The Five Gazes 1.

The Gaze of the Dharmakaya [bon-sku lta-stangs],

2.

The The The The

3. 4.

5.

Gaze Gaze Gaze Gaze

of of of of

the Sambhogakaya [rdzogs-sku'i lta-stangs], the Nirmanakaya [sprul-sku'i lta-stangs], Skilful Means [[[thabs]] kyi lta-stangs] , and Discriminating Wisdom [[[shes-rab]] kyi lta-stangs].

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The Practice of Dzogchen 1n the Zhang-Zhung Trad1t1on of Tibet

B2.3c. Training in the Practice

With respect to the third further consideration, this training represents the essential point of the mind [gsum-pa Ia gcun-pa sems kyi gnad Ia]. B2.4. The Arising of Visions

Third, with regard to the mode of arising (of the visions) [gsum-pa 'char tshul la]: IIIC. Special Methods for Developing the Vision Practice [bogs

'don-pa] Third, in terms of development by way of the instructions on the special essential points [gsum-pa khyad-par gnad kyi gdams-pas bogs 'don-pa Ia gsum te], there are three considerations, namely, 1.

2. 3.

Development by means of the essential points for the Path of Method [[[thabs lam]] gnad gyis bogs 'don-pa], Development by means of the purification of the vital winds and the mind [[[rlung]] sems kyi sbyong-bas bogs 'don-pa], and Development by means of the instructions concerning the visions at night [[[mtshan]] snang gi gdams-pas bogs 'don-pa].

Cl. Visions and the Appropriate Gazes C2. Purification of the Vital Winds and the Mind

Second, in terms of the yoga of (the vital winds and) the mind, there exist three considerations [gnyis-pa sems kyi sbyor-ba Ia gsum ste], namely, 1. 2.

3.

The disposition or mode of abiding for the psychic channels, the vital winds, and the bindus [[[rtsa rlung]] thig-le'i gnas tshul], The reasons why it is necessary to purify them [de Ia sbyang dgos­ pa'i rgyu-mtshan], and The methods for purifying them in whatever way [ji !tar sbyong­ ba'i tshul-lo]

C2.3. The Methods of Purification

Third, with respect to the methods of purification, there exist three (kinds of breathing), [gsum-pa sbyong-tshul la gsum ste]:

Outl1nes of the Contents of the Texts 1.

\as

Purification in terms of gentle breathing ['jam rlung Ia sbyang­ ba],

2.

Control in terms of rough breathing [rtsub rlung Ia gcun-pa], and

3.

Stabilization in terms of natural breathing [rang rlung Ia brtan-par bya].

C2.3a. Gentle Breathing

Within the first consideration (gentle breathing), there are three aspects: 1.

The essential point of the body [Ius gnad],

2.

The essential point of the functional mind [yid gnad], and

3.

The essential point of the breathing [[[rlung]] gnad].

C2.3b. Rough Breathing

With regard to the second (the rough breating), there are two considerations: 1.

Meditating in whatever manner [ci !tar bsgom-pa] and

2.

The modes for the arising of experiences [[[nyams-myong]] 'char tshul]

C3. Sleep and Dream Practice

Third, in terms of the instructions for the visions in the night time, there exist three considerations, [gsum-pa mtshan snang gi gdams Ia gsum ste]: 1.

The integrating of sleep with the Clear Light ['od-gsal gnyid dang bsre-ba],

2.

The modes for the arising of both the defects and the virtuous

3.

Apprehending the essential point which is fixating on the A [gnad

qualities from that [de yi skyon yon 'char tshul], and zung A Ia gtad-pa'o] Colophon

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The Pract1ce of Ozogchen in the Zhang Zhung Trad1t1on of T1bet

The Explanation of the View The first of the four supplementary texts found in Book Three, "The Explanation of the View," represents a direct introduction (ngo-sprad­ pa) to the individual's Base (gzhi) or Primordial State, which is the Nature of Mind (sems-nyid). In Dzogchen, a clear distinction is made between mind (sems), on the one hand, the ordinary thought process (blo), and the Nature of Mind, on the other hand, which is beyond the thought process, yet the matrix for it. "Seeing nakedly" (gcer mthong) means that one's awareness (rig-pa) is unobscured by perceptions, discursive thoughts, and conceptions. However, the individual is not unconscious, but totally and globally aware, being in the condition of the mirror. Here there are three sections or divisions: 1.

The direct introduction to the Primordial Base, the Nature of Mind, where this is pointed out to the practitioner by the Lama,

2.

The direct introduction by way of certain special activities, and

3.

The extensive explanation regarding liberation and delusion.

The first section directly introduces one to the three aspects of the Nature of Mind, as well as their unity, namely, 1.

The Mother (rna), which is the Kunzhi (kun-gzhi), "the basis of everything,"

2.

The Son (bu), which is Rigpa, or intrinsic awareness,

3.

The Energy (rtsal), which is the pure potentiality for all possible

4.

Their unity or inseparability (dbyer-med).

manifestations, and

The Mother Kunzhi, characterized as the basis of everything, is the Essence (ngo-bo), that is to say, the state of Shunyata, and this is equated with the Dharmakaya. This Kunzhi is distinguished from and should not be confused with the Kunzhi Namshe (kun-gzhi rnam-shes, Skt. alaya-vijnana), which is a type of consciousness. Consciousness (rnam-shes) represents awareness (rig-pa) when it is mixed up with and limited by mind, or mental processes. The Kunzhi is beyond mind and consciousness, but provides the space and matrix for their manifestation. In the text, the Mother is characterized by eight possible designations. The Son Rigpa, is characterized as luminous

Outl1r1es of the Contents of the Texts

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