Uhhuu

body and physical existence. The process of the disintegration of the elements ('jig-tshul) during dying occurs in five stages: 1.

The earth element deteriorates in the spleen, one cannot perceive touch sensations with the body, one cannot lift the left arm, and secretions flow freely from the orifices.

2.

The water element deteriorates in the kidneys, one cannot hear with the ears, one cannot lift the left leg, and one is not aware to hold the urine.

3.

The fire element deteriorates in the liver, one cannot discern tastes with the tongue, one cannot lift the right arm, and blood flows freely from the nose.

4.

The air element deteriorates in the lungs, one cannot perceive smells with the nose, one cannot lift the right leg, and one is not aware to retain the faeces.

5.

The space element deteriorates in the physical heart, one cannot discern forms with the eyes, one cannot lift up the head, and semen escapes from the sex organ. The simultaneous process of the reabsorbing of the elements

(sdud-tshul) when dying also occurs in five stages: 1.

The earth element is reabsorbed into the water element and the chakra of the earth element in the navel disintegrates. As signs of loosing its power: bodily strength is lost and the body feels heavy, like it is sinking into the earth. Appearances arise as yellow lights.

2.

The water element is reabsorbed into the fire element and the chakra of the water element in the secret place disintegrates. As signs of loosing its power: the body looses its color, the mouth and nose become very dry. Appearances arise as blue lights.

3.

The fire element is reabsorbed into the air element and the chakra of the air element in the heart disintegrates. As signs of loosing its power: the body looses its heat and the tongue turns back. Appearances arise as red lights.

4.

The air element is reabsorbed into the space element and the chakra of the air element in the throat disintegrates. As signs of loosing its power: the breathing becomes laborious and one

52\

The Pract1ce of Dzogchen in the Zhang Zhung Tradition of Tibet

panics and seeks to hold on to something. Appearances arise as green lights. 5.

The space element is reabsorbed into the consciousness element, and this is, in turn, reabsorbed into the Kunzhi, and the chakra of the space element in the crown disintegrates. As signs of loosing its power: sight grows dim and things start to become dark, one cannot blink the eyes and they turn upward, and all breathing eventually ceases. Appearances arise as white lights. These signs of this process of disintegration and re-absorption

are outer, inner, and secret. The outer signs may be observed by those present, such as the doctors and nurses, whereas the inner and secret signs may only be observed by the dying person. According to the Tantra system, the Namshe, or consciousness, exits the body by way of any number of orifices. In Phowa practice, "the transference of consciousness," these orifices are sealed with visualizations, so that the Namshe exits through the aperture at the crown of the head, the gateway of Brahma. Brief instructions are give here in the text for the practice of Phowa in the Tantric style. During one's lifetime, one engages in the Phowa practice until the signs of success appear. Then it is no longer necessary to continue doing the practice because one knows how to do it. The actual Phowa, or projection of consciousness out of the physical body, is only done at the time of death when the breathing is about to cease. For this reason, the practitioner should be acquainted with the signs of the approach of death. Generally, in a Dzogchen practice manual like this one, the Phowa and the Bardo instructions are given after the complete instructions for performing the principal practices. This is just in case the practitioner does not attain liberation and enlightenment by the time one dies. One has recourse to the Phowa practice to insure a fortunate rebirth among the Devas or among humans. There is also reference to a special explanation of consciousness exiting the body in the case of a Thodgal practitioner. Even though the Rigpa pervades the entire living body, it is said to be concentrated in the hollow space within the physical heart, the Tsita. At death, it overflows through the translucent Kati channel connecting the heart with the eyes. It then exits the eyes, the right eye with the male and the left eye with the female.

Outl1nes of n1e Conter1ts of the Texts

ls3

The last section provides instructions regarding the

Bardo experience following death and before rebirth in a new embodiment. In the Bonpo system, following the Bardo of the process of dying, the Chikhai Bardo, three Bardos are experienced, namely, 1.

The Bardo of the Base that Abides (the state of Shunyata),

2.

The Bardo of the Clear Light of Reality, and

3.

The Bardo of the Rebirth Process.

In the Nyingmapa system, as elaborated in the so-called Tibetan Book of the Dead, the Bar-do thos grot,

this Bardo of the Base, the

experience of the state of Shunyata, is incorporated in the Chikhai Bardo, before the dawning of the Clear Light. At the time of death, when the mind disintegrates and dissolves into the vast empty space of the Nature of Mind, the deceased finds oneself in a vast space without limits or boundaries, that is to say, the infinite space of the state of Shunyata.

One may remain in this state

of Shunyata for three to seven days. However, the yogi, because one has experienced this state in meditation practice previously, recognizes it and often remains in for seven days. Because it did not liberate, the Son Clear Light dissolves into the Mother Clear Light, which is the Kunzhi, and falls unconscious. Here the exiting of the Namshe from the material body is described in terms of the Thodgal practitioner. From the Tsita, the hollow space in the heart where the Rigpa normally resides, it overflows via the Kati channel, which divided in two in the brain, and comes to the lamp of the eyes. With males it is expelled from the right eyeball and with females from the left eyeball due to the polarity of energies in male and female bodies.

It temporarily lodges in the spot between

the eyebrows on the forehead, the site of the so-called third eye, in the urna (mdzod-spu), classically being a circle of hair between the eyebrows in the middle of the forehead, one of the particular marks of a Buddha, from which he sends out rays of light. The urna then fades. After exiting the body, the Namshe awakens to find itself in the Bardo, and creates for itself a mind-made body (yid-lus). Due to memories and past karma, this subtle body perfectly resembles the body one had when one died, including the very clothes one was wearing. The Namshe in this subtle body remains in the vicinity of its dead body for three and a half days, for which reason Tibetans do not dispose of

54[

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

the corpse until the fourth day. This Bardo is known as the Bardo of the Clear Light of Reality (Bon-ny id 'od-gsal gy i bar-do) and within it visions arise, beginning with the sounds, lights, and ray s. In the Ny ingmapa tradition this experience is known as the Bardo of Reality (chos-nyid bar-do). At first the visions that arise, representing impure karmic visions, are the scenes surrounding one's corpse and the life one has just left behind. But gradually one becomes distracted and wanders off into the landscapes of the mind. At first these visions are personal in nature, like the dreams occurring to the individual every night, but gradually they become more collective, although culturally conditioned, and from time to the time the visions of the Peaceful and Wrathful Deities arise to the individual, being somewhat similar to those described in the famous Tibetan Book of the Dead. But these deities will not appear as precisely described, unless one has done the Zhithro (Zhi-khro) meditations while still alive. At this time one is advised to regard all these visions as self-manifestations and as illusions created by one's own mind. One is told to recollect one's Lama and recall his instructions. The next section deals with the Bardo of Rebirth (srid-pa'i bar­ do).The term srid-pa (Skt. bhava) means in general "existence," but also coming into existence, therefore, in this context "rebirth." Again because of memories and karma, the deceased in a subtle body may frequent scenes from one's previous life. In one's mind-made body, one can move about instantly with the speed and power of thought. However, it cannot re-enter its previous body. It can, however, see Bardo beings of the same class, but such encounters are fleeting. One can even become a ghost (gshin) haunting its old residence and become irritated when the family does not provide a place at the table for it at meal times. Such restless ghosts, or poltergeists, need to be subdued and exorcised by a Lama with a Our ceremony. At this time one should become aware that one is in the Bardo and wandering about aimlessly like in a dreams. One should remember the instructions of the Lama and engage in the Yidam, or meditation deity practice, one has learned. Depending on the wealth and resources of the family of the deceased, the Lamas will conduct puja ceremonies from time time during seven weeks, the sy mbolic duration of the Bardo experience. These ceremonies are accompanied by the reading aloud of

Bar-do thos-grol texts, "liberation through hearing while in the Bardo," describing to the deceased consciousness what one is experiencing and

Outl1nes of the Contents of the Texts

Iss

giving instructions for remedial practices. It is believed that from time to time, the deceased consciousness can see and hear these rituals. But generally, the Namshe of the deceased is driven relentlessly onward through strange and bizarre landscapes by the winds of karma, as if being caught in a great storm, and one begins assuming the type of body one will have in one's future rebirth. One also comes possess the five clairvoyant powers and the six recollections. Finally, the process of liberation (grol-tshul) from Samsara is contrasted with

the process of entering again into the delusions

of Samsara ('khrul-tshul) by following, not the Clear Light, but the pathways of dull lights leading to rebirth in the six destinies of rebirth.

Outline for the Explanation of the Conduct: Here is contained the Guiding Explanation of the Conduct for the Forceful Purification of the Secondary Conditions that arise along the Path [[[rkyen]] lam du slong-ba rtsal sbyong spyod-pa'i khrid bzhugs-so]. I.

Forceful purification (in meditation practice) during this present lifetime [[[tshe]] 'dir rtsal sbyong-ba],

II.

Forceful purification during the process of dying ['chi-khar rtsal sbyong-ba], and

III.

Forceful purification at the time of the Bardo. [bar-dor rtsal sbyong-ba].

In detail, I.

Forceful purification (in meditation practice) during this present lifetime [[[tshe]] 'dir rtsal sbyong-ba]:

A.

Carrying on along the path of the three gates [[[sgo gsum]] lam du khyer-ba],

B.

Carrying on along the path of the six consciousness aggregates [[[tshogs drug]] lam du khyer-ba],

C.

Carrying on along the path of the masses of thoughts [[[rtog tshogs]] lam du khyer-ba], and

D.

Carrying on along the path of diversity [[[sna-tshogs]] lam du khyer­ ba]:

(1) The private conduct [gsang-ba'i spyod];

56\

The Practice of Dzogchen in the Zhang-Zhung Tradlt1on of Tibet

(2) The conduct consisting of ascetic practices that are secret [[[gsang-ba]] brtul-shugs kyi spyod-pa]; and (3) Conduct that is completely victorious and without partialities [phyogs-med rgyal.ba'i spyod-pa]. II.

A.

B. C.

Forceful purification during the process of dying ['chi-khar rtsal sbyong-ba]: The practice relating to the disintegration of the elements and their being reabsorbed ['byung-ba 'jig dang bstun Ia nyams su blangs-pa], The practice relating to their ingathering and being reabsorbed, [bsdus-pa dang bstun Ia nyams su blangs-pa], Expounding the instructions of the special essential point. [khyad­ par gnad kyi gdams-pa gdab-pa]

Forceful purification at the time of the Bardo. [bar-dor rtsal sbyong-ba]: A. The Bardo of the Base that abides [[[gnas-pa]] gzhi'i bar-do] B. The Bardo of the Clear Light of Reality [[[bon-nyid 'od-gsal gyi bar-do]]]: (1) The recognition of it [ngos bzung-ba] and (2) The Cutting off of this Bardo [[[bar-do]] bcad-pa] C. The Bardo of Rebirth, which is empty [[[stong-pa]] srid-pa'i bar­ do]: (1) The manner in which it arises at the beginning [dang-po 'char tshul], (2) The method for cutting it off [bead tshul], and (3) Then, the methods of liberation [grol tshul]: (3)a. The method of liberation for the practitioner of superior capacity [rab gyi grol tshul], (3)b. The method of liberation for the practitioner of intermediate capacity ['bring-po'i grol tshul], (3)c. The method of liberation for the practitioner of inferior capacity [tha-ma'i grol tshul]. (4) The method of delusion for some individuals ['khrul tshul].

III.

Outl1nes of the Contents of the Texts

ls7

The Explanation of the Fruit The fourth supplemental text deals with the question of the Fruit or final result of the practices of the Path, that is to say, the realization of the Trikaya, or Three Bodies of the Buddha. Again, there are three sections: 1.

The direct introduction by way of linking together examples with

2.

The direct introduction to Energy being self-manifested, and

3.

The direct introduction to the Trikaya as being the Fruit.

the real meaning,

In the first section, six examples are given to illustrate the qualities of the Nature of Mind with their various meanings being explained, namely, the butter lamp, the lotus, the sun, the mirror, the crystal ball, and the empty sky. Some of these objects would be held up or pointed out by the Lama during the direct introduction. Here the direct introduction is considered in terms of the example (dpe), the actual meaning (don), and what is indicated (rtags). Sometimes this process is known as a Rigpai Tsalwang (rig-pa'i rtsal dbang), "the empowerment which directly introduces the energy of awareness." According to the second section, the energy (rtsal), of the Nature of Mind being spontaneous and self-arising, there are various self­ manifestations of this. It may be illustrated by way of four examples: the water, the crystal, the sun, and the butter lamp. Moreover, one is directly introduced by way of the inherent lights (rang 'od) emanating from the Nature of Mind, which has its own inner light of awareness. Thodgal visions may be illustrated by rainbows, reflected images in a mirror, and reflections on water. As an exercise, one is advised to press gently on the closed lids of the eyeballs with one's fingers. One will see lights that do not originate from outside. The second exercise entails holding the breath and the third exercise is the practice of sky meditation as described above. As for the direct introduction by way of inherent sounds (rang sgra), as an exercise, one goes into a cave or a steep ravine and shouts loudly. Thus, one hears the echoes. In the second exercise, one plays cymbals loudly for a few moments, then dropping them, one puts one's fingers in one's ears and hears sounds that do not come from

sal

The Practice of Dzogchetl in the Zhang-Zr1ung Tradition of Tibet

outside. As a third exercise, one puts a conch shell to one's ear and hears the distant sounds of the winds and the sea. The third section is concerned with the direct introduction to the Trikaya.

The Dzogchen tradition distinguishes among three

meanings to the term Trikaya. The first is the Trikaya of the Base, which is inherent in every sentient being, but which goes unrecognized because in each lifetime in Samsara, it is covered up by obscurations that are both emotional and intellectual. This Base Trikaya consists of the Essence (otherwise known as the Mother Kunzhi and the state of Shunyata), which is the Dharmakaya, the Nature, (otherwise known as the Son Rigpa or luminous clarity), which is the Sambhogakaya, and Energy, the visible manifestations of which are unceasing, which is the Nirmanakaya. This Base Trikaya is the potential for Buddhahood latent within each sentient being, but at this time is it not manifest. With the Trikaya of the Path, gradually by way of purification practices, the Trikaya is revealed within one's immediate experience in life, like the clear blue sky and the face of the sun being revealed when the clouds part. The Trikaya of the Fruit is the attainment of the manifest enlightenment of a Buddha. T he Dharmakaya is inherent in the core of every sentient being like a spark of celestial light, but it has gone unrecognized for countless lifetimes in Samsara. Moreover, according to the special teaching of Thodgal, this divine spark of light, which is Rigpa, or intrinsic awareness, is principally located

in the hollow space in the heart

(tsita) as an immeasurable celestial palace that abides in the highest plane of existence, Akanishtha. At the time of death, when awareness is freed from the limiting restraints of the material body, its inherent energy manifests as sounds, lights, and rays, Whereupon everything found in Samsara and Nirvana derives from this single source, which is the Sambhogakaya. However, because of ignorance and delusion, and because one does not recognize these visions as self-manifestations, the five lights evolve into the physical elements and into the destinies of rebirth. In the heart while one is alive, the Dharmakaya abides in its own form as light, but in the practice of Thodgal, the inherent energy of Rigpa overflows and moves along the pathway of the translucent Kati channel that links the heart and the eyeballs. This is the Sambhogakaya. Arriving at the doorway of the eyes, this light projects visible appearances into the space in front of the eyes. These phenomena

Otttlrrles of the Conter,ts of the Texts

lsg

represent the Nirmanakaya, appearing as various Kulas, or families of divine forms, in mandala patterns. This process occurs not only in Thodgasl vision practice, but also after death in what is known as the Bardo of the Clear Light of Reality. According to the traditions of the Bonpo Books of the Dead (zhi khro skor), the five Dhyani Buddhas (de-gshegs lnga), or the Lords of the Five Families (rgyal-ba rigs lnga), arise successively to the consciousness of the deceased on the first five days of the experience of the Bardo of the Clear Light of Reality. On the first day, from the clear yellow light arising in the eastern direction, appears the Buddha Salwa Rangjyung (gsal-ba rang-byung), the Deity of the Body , whose body colour is yellow and who is seated on the elephant throne, holding the swastika scepter (chags-shing). He is the progenitor of the Swastika Family and his pure dimension is the Swastika Realm . He embodies the Mirror-like Gnosis (me-long ye-shes) and thereby he purifies the negative defiling emotion of confusion. By his power of great intelligence (ye-shes chen-po), he closes the door to rebirth in the animal world. He confers empowerment in the vast expanse of the earth element and his consort is the earth goddess, Sayi Lhamo (yum sa yi lha-mo). He governs the internal organ of the spleen. He and his consort abide in the navel chakra as the two yellow syllables OM KHAM on a yellow lotus of four petals. His wrathful aspect is Yungdrung Throsay (g.yung-drung khro-gsas). On the second day, from the clear green light

arising in the

northern direction, appears the Buddha Gewa Garchyug (dge-ba gar­ phyug), the Deity of Quality, whose body colour is green and who is seated on the horse throne, holding the wheel ('khor-lo). He is the progenitor of the Chakra Family and his pure dimension is the Chakra Realm. He embodies the Gnosis of Sameness (mnyam-nyid ye-shes) and thereby he purifies the negative defiling emotion of pride. By his power, he closes the door to rebirth in the Asura world. He confers empowerment in the vast expanse of the air element and his consort is the air goddess, Lunggi Lhamo (yum rlung gi lha-mo). He governs the internal organ of the lungs. He and his consort abide in the throat chakra

as the two green syllables DZA YAM on a green wheel of

four spokes. His wrathful aspect is Throwo Ngamsay (khro-bo rngam­ gsas). On the third day, from the red light arising in the western direction (nub phyogs), appears the Buddha Jyedrag Ngomed (bye-brag dngos-

60

\

The Practice of Dzogchen 1n the Zr1ang-Zhung Tradition of T1bet

med), the Deity of Speech (gsung gi lha), whose body colour is red and who is seated on the dragon throne ('brug gi khri), holding the lotus (padma). He is the progenitor of the Padma Family (pad-ma'i rigs) and his pure dimension is the Padma Realm (pad-rna zhing-khams). He embodies the Gnosis of Discrimination (sor-rtog ye-shes) and thereby he purifies the negative defiling emotion (klesha) of desire ('dod-chags). By his power, he closes the door to rebirth in the Preta world (yi-dwags). He confers empowerment in the vast expanse of the fire element ('byung me'i klong) and his consort is the fire goddess, Meyi Lhamo (yum me yi lha-mo). He governs the internal organ of the liver. He and his consort abide in the heart chakra as the two red syllables OM RAM on a red lotus of four petals. His wrathful aspect is Throwo Walsay. On the fourth day, from the clear blue light

arising in the

southern direction, appears the Buddha Gawa Dondrub (dga'-ba don­ drub), the Deity of Action, whose body colour is blue and who is seated on the garuda throne, holding the precious jewel (rin-chen). He is the progenitor of the Ratna Family and his pure dimension is the Ratna Realm. He embodies the Gnosis that is All-Accomplishing (bya­ drub ye-shes) and thereby he purifies the negative defiling emotion of jealousy. By his power, he closes the door to rebirth in the human world among the T irthikas. He confers empowerment in the vast expanse of the water element and his consort is the water goddess, Chuyi Lhamo (yum chu yi lha-mo). He governs the internal organ of the kidneys. He and his consort abide in the secret place (genitals) as the two blue syllables HUM MAM on a blue lotus of three petals. On the fifth day, from the clear white light arising in the central direction, appears the Buddha Kunnang Khyabpa (kun-snang khyab­ pa), the Deity of Mind, whose body colour is white and who is seated on the lion throne, holding the auspicious knot (dpal gyi be'u), or in some texts a wheel. He is the progenitor of the Tathagata Family and his pure dimension is the Tathagata Realm. He embodies the Gnosis of Emptiness (stong-nyid ye-shes) and thereby he purifies the negative defiling emotion of anger. By his power of great love (byams-pa chen­ po), he closes the door to rebirth in the hot and cold hells. He confers empowerment in the vast expanse of the space element and his consort is the space goddess Namkhai Lhamo (yum nam-mkha'i lha-mo). He governs the internal organ of the heart.

He and his consort abide in

the crown chakra as the two dark blue syllables E A on a white lotus of

I

Outl1r1cs ut tr1c Contents of the Texts

1&1

four petals. His wrathful aspect is T hrogyal Tsochog Khagying (khro­ rgyal gtso-mchog mkha'-'gying). These divine figures represent the inner aspect (nang ltar) where the Five Dhyani Buddhas signify the five skandhas, the Five Gnoses or Wisdoms, and so. T he five outer aspects (phyi ltar) are Godse (rgod­ gsas), Carse (gar-gsas), Seje (gsas-rje), Namse (gnam-gsas), and (shen­ lha). Finally, there appears the secret aspect (gsang-ba ltar), namely the wrathful deities Trose (khro-gsas), Ngamse (rngam-gsas), Walse (dbal­ gsas), Tumse (gtum-gsas) and Tsochok (gtso-mchog). T hese groups represent different aspects of the same deities. There also appear the mandalas of the eight male Bodhisattvas (ye-gshen brgyad) and the eight female Bodhisattvas ye-sangs brgyad) who represnt the eight aggregates of consciosness and the eight objects of consciousness. T here also appear the six Dulshen ('dul gshen drug) are the six sages, emanations of Tonpa Shenrab, who appear in the six realms, or destinies of rebirth, to counteract the respective causes for rebirth in these realms and to lead beings to liberation. Sangwa Ngagring (gsang­ ba ngang-ring) purifies anger and liberates beings from the hot and cold hells. Mucho Demdruk (mu-cho Idem-drug) who purifies desire and liberates beings from the Preta realm. In some lists, these two are reversed. Tisang Rangzhi (ti-sangs rang-zhi) purifies confusion and liberates beings from animal existence. Sangwa Dupa (gsang-ba 'dus­ pa) purifies jealousy and liberates beings from human rebirth among the T irthikas, or non-religious nations. Chegyal Parti (che-rgyal par-ri) purifies pride and liberates beings from rebirth in the Asura realm. And finally, Yeshen Tsugphud (ye-gshen gtsug-phud) purifies sloth and all the passions together and liberates beings from rebirth in the Deva realms. These six correspond to the six Munis in the Buddhist system. T his makes a total of forty-five Peaceful Deities and eighty-six Wrathful Deities. In addition there is an outer aspect consisting of one hundred and eight Prosperity Deities. In total, they all represent an interlaced network of illusions (sgyu-'phrul drwa-ba) and their iconography is drawn from the Tantra known as the Khro-bo dbang­

chen. Thus, these Zhi-khro lha tshogs, or hosts of Peaceful and Wrathful Deities, are similar to the Nyingmapa system found in the Guhyagarbha Tantra. T he yab-yum images represent the unity of skilful means and discriminating wisdom, as well as clarity and emptiness.