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[[The Practice of Dzogchen]] in the Zhang Zrlung Trad1t1on of T1bet
  
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[[body]] and [[physical existence]]. The process of the {{Wiki|disintegration}} of the [[elements]] ('jig-tshul) during dying occurs in [[five stages]]: 1.
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It is a single [[non-dual]] self-originated [[primordial awareness]] (rang­
  
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The [[earth element]] deteriorates in the {{Wiki|spleen}}, one cannot {{Wiki|perceive}} {{Wiki|touch}} [[sensations]] with the [[body]], one cannot lift the left arm, and secretions flow freely from the orifices.
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byung [[ye-shes]]) that gives rise to the five primal [[cognitions]], that of [[Shunyata]] ([[stong-nyid]] [[ye-shes]]), equality ([[mnyam-nyid ye-shes]]), all­ accomplishing (bya-grub [[ye-shes]]), discriminating (sor-rtog [[ye-shes]]), and [[mirror]] like ([[me-long]] I tar [[ye-shes]]). T his single [[primordial awareness]] represents the [[Ultimate Truth]] and the [[Knowledge]] of [[Quality]] and the five primal [[cognitions]] represent the [[Relative Truth]] and the [[Knowledge]] of Quantity, and in tern, they give [[birth]] to eighty-four thousand primal [[cognitions]], which is how [[enlightened beings]] know things. Having [[attained enlightenment]], then the {{Wiki|individual}} engages in [[enlightened activities]] in order to {{Wiki|liberate}} [[sentient beings]] from their [[suffering]] in [[Samsara]], and these represent [[skilful means]], [[great compassion]], and [[omniscience]]. One employs many different [[methods]] in order to subdue [[sentient beings]] who are difficult to subdue, and thereby lead them on to the [[path to liberation]] and [[enlightenment]]. These [[methods]] are in accordance with the [[intelligence]], {{Wiki|temperament}}, and level of [[development]] of each [[sentient being]]. Finally, there are considered what are the qualities of the [[disciple]] and to whom to grant the [[precepts]] of [[Dzogchen]]. Also considered are the [[non-virtuous]] qualities of those {{Wiki|individuals}} to whom one should not grant the teachings.
  
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2.
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Outline to the Translation of the Explanation of the Fruit Here is contained the Guiding Explanation for coming to an intensely Clear and Definitive [[Decision]] regarding the [[Trikaya]], where one remains in one's [[own]] Original [[Condition]], which represents the Fruit. [[['bras-bu]] [[rang sa]] bzung-ba sku-gsum [[dmar]] thag-bcad-pa'i [[khrid]] bzhugs-so] I.
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The direct introduction where the example and the real meaning are linked together, [[[dpe]] don 'brel-ba'i [[ngo-sprod]]],
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II.
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T he direct introduction to [[Energy]] as being self-manifestation
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Ill.
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T he direct introduction to the [[Trikaya]] that represents the Fruit
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[[[rang-snang]] [[rtsal]] gyi [[ngo-sprod-pa]]], and [[['bras-bu]] sku-gsum gyi [[ngo-sprod-pa]]].
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Outl1nes ot me Cmtents ot the Texts
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163
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In detail: I.
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The direct introduction where the example and the real meaning are linked together, [[[dpe]] don 'brel-ba'i [[ngo-sprod]]], by way of the six examples, namely, the [[butter lamp]], the [[lotus]], the {{Wiki|sun}}, the [[mirror]], the {{Wiki|crystal}} ball, and the sky [[[dpe]] {{Wiki|drug}}: mar-me pad-rna nyi-ma [[me-long]] shel-sgong [[nam-mkha']]]:
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A.
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The meaning of the example is illustrated by means of the [[lamp]] of illustrative examples [mtshon dpe'i sgron-mas dpe'i don mtshon­ pa], and
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B.
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One is directly introduced to the sign, or indication, by means of the [[lamp]] of the sign indicating primal [[awareness]] ([[ye-shes]]), [[[ye-shes]] [[rtags]] kyi sgron-mas [[rtags]] thog tu [[ngo-sprad-pa]]]
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C.
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Whereupon these two (the Natural [[State]] and primal [[awareness]]) should be linked together and unified [[[gnyis]] [[zung]] 'brei du bya].
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II.
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The direct introduction to [[Energy]] as being self-manifestation
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A.
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The direct introduction (to [[visions]]) as being [[self-arising]] [[[rang shar]]
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B.
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The direct introduction (to [[visions]]) being self-manifestations
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[[[rang-snang]] [[rtsal]] gyi [[ngo-sprod-pa]]]: du [[ngo-sprad-pa]]] [[[rang-snang]] dun go-sprad-pa] B 1.
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The direct introduction where the lights are like the [[inherent]] lights of the [[rainbow]] ['od rang 'od gzha'-tshonItar ngo-sprad­ pa]
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B2.
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The direct introduction where the rays (or images) are like the [[inherent]] rays that are the reflected images (in the [[mirror]]) [zer rang zer gzugs-brnyanItar [[ngo-sprad-pa]]]: The method for directly introducing both the lights and the rays at the same time ['od dang zer dus gcigIa ngo-sprad tshul]:
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a. Externally, in terms of the [[Lamp]] of [[Existence]], one presses against (the neck) and presses down (on the ey eballs) [phyi srid-pa'i sgron-ma brtodIa mnan-pa], b. Internally, in terms of the [[Lamp]] of the [[Sense Faculties]] (that is, the [[eyes]]), one gazes fixedly into [[space]]
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[[[nang]] dbang-po'i
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sgron-ma arIa [[gtad-pa]]], and c. Secretly, in terms of the [[Lamp]] of [[Awareness]], one lets it abide and leaves alone everything (the [[visions]] that arise) and thereby one is directly introduced [rig-pa'i sgron-ma [[gnas]] Ia bor-ba [[ngo-sprad-pa]]].
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64\
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The Pract1ce of [[Dzogchen]] in the [[Zhang-Zhung]] Tradit1on of T1bet
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B3. The direct introduction where the {{Wiki|sounds}} are like the [[inherent]] {{Wiki|sounds}} of the echoes [[[sgra]] rang sgrar brag-cha !tar ngo-sprad­ pa]: a.
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Externally, one is directly introduced to the self-returning of the [[empty]] {{Wiki|sounds}} [phyi stong [[sgra]] rang log Ia [[ngo-sprad-pa]]],
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b. Internally,
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one is directly introduced to the secondary
  
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The [[water element]] deteriorates in the [[kidneys]], one cannot hear with the [[ears]], one cannot lift the left leg, and one is not {{Wiki|aware}} to hold the {{Wiki|urine}}.
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[[conditions]] that are due to other (extrinsic [[causes]]) by way of [[symbolic]] [[methods]] [[[nang]] brda [[thabs]] [[gzhan]] [[rkyen]] Ia ngo-sprad­ pa], and c.
  
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3.
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Secretly, one is directly introduced to [[inherent]] {{Wiki|sounds}} as self­ [[awareness]]. [[[gsang-ba]] [[rang-rig]] [[rang sgra]] Ia [[ngo-sprad-pa]]].
  
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The [[fire element]] deteriorates in the {{Wiki|liver}}, one cannot discern {{Wiki|tastes}} with the {{Wiki|tongue}}, one cannot lift the right arm, and {{Wiki|blood}} flows freely from the {{Wiki|nose}}.
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III.
  
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4.
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The direct introduction to the [[Trikaya]] that represents the Fruit
  
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The [[air element]] deteriorates in the {{Wiki|lungs}}, one cannot {{Wiki|perceive}} {{Wiki|smells}} with the {{Wiki|nose}}, one cannot lift the right leg, and one is not {{Wiki|aware}} to retain the faeces.
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A.
  
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5.
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The direct introduction to [[Buddhahood]] in its [[own]] [[form]] [sangs­
  
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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 {{Wiki|sex}} {{Wiki|organ}}. The simultaneous process of the reabsorbing of the [[elements]]
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[[['bras-bu]] sku-gsum gyi [[ngo-sprod-pa]]]: [[rgyas]] rang chas su [[ngo-sprad-pa]]] B.
  
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(sdud-tshul) when dying also occurs in [[five stages]]: 1.
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The manner of the [[arising]] of the [[divine]] [[forms]] and of primal [[awareness]] [[[lha]] sku [[ye-shes]] kyi [['char tshul]]] B 1. The manner in which the [[Bodies]] or [[divine]] [[forms]] arise [sku yi [['char tshul]]] a. The base for their [[arising]] ['char [[gzhi]]] and b. The manner in which they arise [[['char tshul]]]. B2. The method for [[knowing]] them by means of primal [[cognitions]] [[[ye-shes]] kyi(s) [[mkhyen]] tshul]. B3. The method for accomplishing [[deeds]] by means of [[enlightened activities]] [phrin-las kyi(s) [[mdzad]] tshul]: a. The [[actuality]] itself [dngos] and b. The method for accomplishing it [[[mdzad]] tshul].
  
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The [[earth element]] is reabsorbed into the [[water element]] and the [[chakra]] of the [[earth element]] in the {{Wiki|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.
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C.
  
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2.
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The additional [[teaching]] on the [[methods]] for establishing a suitable arrangement [btang [[bzhag]] gi tshul [[bstan-pa]]/ btang [[bzhag]] zur gyis [[bstan-pa]]]:
  
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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 {{Wiki|color}}, the {{Wiki|mouth}} and {{Wiki|nose}} become very dry. [[Appearances]] arise as blue lights.
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The successive stages for establishing a suitable arrangement for the granting of permission and the issuing of the the commandments­ [btang-bzhag rjes-gnang [[bka']] rgya'i rim-pa] Cl. The granting of permission [rjes su gnang-ba] and
  
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3.
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C2. The issuing of the command [[[bka' rgya]] gdab-pa].
  
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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 {{Wiki|tongue}} turns back. [[Appearances]] arise as [[red]] lights.
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[[Chapter]] Three
  
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4.
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The [[Principal]] Practice: [[dngos-gzhi]]
  
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The [[air element]] is reabsorbed into the [[space element]] and the [[chakra]] of the [[air element]] in the {{Wiki|throat}} disintegrates. As [[signs]] of loosing its power: the [[breathing]] becomes laborious and one
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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). Homage to [[Kuntu Zangpo]] who, becoming [[manifest]] as Self­ [[Awareness]], is the all-pervading and all-encompassing Guide to [[living beings]]! [1]
  
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52\
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VOLUME TWO 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: 1.
  
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The Pract1ce of [[Dzogchen]] in the [[Zhang Zhung]] [[Tradition]] of [[Tibet]]
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In the beginning (of the [[path]]), when one has not (previously) fixated the [[mind]], one now fixates the [[mind]],
  
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panics and seeks to hold on to something. [[Appearances]] arise as [[green]] lights. 5.
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2.
  
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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 {{Wiki|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 {{Wiki|disintegration}} and re-absorption
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In the middle (of the [[path]]), when [[mindfulness]] is not abiding (or {{Wiki|stable}}), one employs (various [[methods]]) to bring about its abiding (thereby stabilizing it), and
  
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are outer, inner, and secret. The outer [[signs]] may be observed by those {{Wiki|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 {{Wiki|male}} and the left [[eye]] with the {{Wiki|female}}.
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1
  
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Outl1nes of n1e Conter1ts of the Texts
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66 [[The Practice of Dzogchen]] 1n the [[Zhang-Zhung]] Tradlt1on of T1bet
  
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ls3
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3.
  
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The last section provides instructions regarding the
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And finally (toward the conclusion of the [[path]]), when Self­ [[Awareness]] is not clear, one employs (various [[methods]]) in order to make it clear. [2]
  
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[[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.
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PART ONE: Fixating the [[Mind]] With [[respect]] to the first part, it says according to the sGron-ma, "As for the [[thought]] which is to be remembered, one should fixate on the {{Wiki|light}}." [3] And again, as it say s in the mThing-shog, "There [[exists]] the clear explanation of [[Samsara]] as being a mansion of {{Wiki|light}}." [4] Because it is stated thus, then with [[respect]] to this, there [[exist]] three considerations: 1.
  
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The [[Bardo]] of the Base that Abides (the [[state]] of [[Shunyata]]),
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The [[essential]] point of the [[body]],
  
 
2.
 
2.
  
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The [[Bardo of the Clear Light of Reality]], and
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The [[essential]] point of the gaze, and
  
 
3.
 
3.
  
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The [[Bardo]] of the [[Rebirth]] Process.
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The [[essential]] point of the {{Wiki|training}}. [5]
  
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In the [[Nyingmapa]] system, as elaborated in the so-called [[Tibetan Book of the Dead]], the [[Bar-do]] thos grot,
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A. The Position of the [[Body]] With reference to the first [[consideration]], it is said, "The [[prana]] is controlled by means of the five [[mudras]] of the [[body]]." (These five [[mudras]], or positions, are as follows:) 1.
  
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this [[Bardo]] of the Base, the
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One assumes a cross-legged sitting position in order to control the [[vital]] [[winds]] and [[psychic]] [[channels]] which are below;
  
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[[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]].
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2.
  
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One may remain in this [[state]]
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One keeps the spine straight in order to control the [[bones]] of the spine and the {{Wiki|internal organs}};
  
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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 {{Wiki|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 {{Wiki|brain}}, and comes to the [[lamp]] of the [[eyes]]. With {{Wiki|males}} it is expelled from the right {{Wiki|eyeball}} and with females from the left {{Wiki|eyeball}} due to the {{Wiki|polarity}} of energies in {{Wiki|male}} and {{Wiki|female}} [[bodies]].
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3.
  
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It temporarily lodges in the spot between
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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}});
  
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the [[eyebrows]] on the {{Wiki|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 {{Wiki|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
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4.
  
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54[
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One bends the neck (a little) in order to subdue the {{Wiki|exertion}} of {{Wiki|speaking}} and talking;
  
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The Pract1ce of [[Dzogchen]] in the [[Zhang-Zhung]] [[Tradition]] of T1bet
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5.
  
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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 {{Wiki|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 {{Wiki|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 {{Wiki|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 {{Wiki|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 {{Wiki|ceremony}}. At this time one should become {{Wiki|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]] {{Wiki|ceremonies}} from time time during seven weeks, the sy mbolic duration of the [[Bardo experience]]. These {{Wiki|ceremonies}} are accompanied by the reading aloud of
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And one gazes fixedly (straight ahead) in order to discard and {{Wiki|renounce}} (the {{Wiki|dichotomy}} of) [[subject]] and [[object]]. [6] Furthermore, the left hand is placed on top and the right hand is
  
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[[Bar-do thos-grol]] texts, "[[liberation through hearing]] while in the [[Bardo]]," describing to the deceased [[consciousness]] what one is experiencing and
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suppressed below and the thumbs press down on the fleshly parts of the palm just below the ring finger. This is the [[essential]] point (in order to close the klesha-nadi, or [[channel]] of [[impurities]] that runs through
  
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Outl1nes of the Contents of the Texts
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Tr1e Pnnc1pal Pract1ce dngos-gzh;
  
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Iss
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167
  
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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 {{Wiki|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
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that spot). At that time, one tames the [[confusion]] (of the [[mind]]) by sy stematically controlling the parts of the [[body]], such as the four [[channels]] and the four muscle ridges of the [[body]]. [7]
  
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the process of entering again into the [[delusions]]
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B. The Position of the Gaze With [[respect]] to the second [[consideration]], at a location in the [[space]] in front of oneself, neither too close nor too distant, surrounded appropriately by a circle of {{Wiki|light}} (of the [[rainbow]] colors of the [[elements]]), the [[Rigpa]], or [[intrinsic awareness]], is harmonized (or integrated) with the ey es (as the white [[Tibetan]] [[letter]] A). One does not look upwards nor downwards, nor to the right nor to the left, but one focuses only on this shape in front. One focuses intently like making a small hole, or like inserting a thread into the ey e of the needle, or like shooting an arrow at a target. One remains {{Wiki|present}} without making any changes (in the position of) the [[body]], without making any efforts to speak with the {{Wiki|voice}}, and without any [[thinking]] about the {{Wiki|past}} or speculating about the {{Wiki|future}} with one's [[mind]]. In a natural manner, in its [[own]] terms, one fixates one-pointedly (on the white [[letter]] A) strongly, intensely, clearly, and lucidly. [8]
  
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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]].
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C. Training in the Fixating of the [[Mind]] With regard to the third [[consideration]], whatever may occur at that time, such as [[water]] in the {{Wiki|mouth}} (saliva) or [[water]] in the {{Wiki|nose}} (mucus), one should just let it by itself. One should control the [[body]] and the [[mind]] and not neglect these [[essential]] points. [9] As for the full measure of the [[meditation]] sesswn (thun [[tshad]]): With [[respect]] to the previous session, one should {{Wiki|light}} an [[incense]] stick (and observe the time it takes) to recite the [[mantra]] (sa le 'od) some two hundred times. Then in the next session, let it burn for an additional time such as some three hundred [[recitations]], and so on. [10] Again, in the morning and in the afternoon, one looks at the [[Buddhas]] and [[sentient beings]], the good and the bad, [[existence]] and non­ [[existence]], and because one [[meditates]] that everything in this cy cle (of [[Samsara]] and [[Nirvana]]) is (just [[mind]]), one sits [[looking at]] it (the [[mind]]) in order to see what it is like and to [[recognize]] its [[characteristics]], that is to say, what are its [[causes and conditions]], its [[essence]], its shape and [[form]], its {{Wiki|color}}, and so on. Again and again one trains in looking (at the [[mind]] in this way ). [11]
  
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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.
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&a\
  
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Forceful [[purification]] (in [[meditation practice]]) during this {{Wiki|present}} [[lifetime]] [[[tshe]] 'dir [[rtsal]] sbyong-ba],
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[[The Practice of Dzogchen]] in the [[Zhang-Zhung]] Trad1t1on of T1bet
  
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II.
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Again, one sits searching at the beginning for the location where (a [[thought]]) originates, in the middle for the location where it abides, and, at the end, the location where it goes. [12] Again, do they ([[thoughts]]) originate outside (the [[body]] ) or is their [[cause]] inside the [[body]]? One sits there searching (for the [[mind]] and [[thoughts]]) from the big toes (of the feet) to the [[crown of the head]], moving from the lower extremities of the soles of the feet upward (though the [[body]] ). One should thoroughly examine whatever is faulty or [[virtuous]]. By being ([[mindful]]) and well {{Wiki|aware}}, one cuts off the [[root]] (of the [[negative emotions]]). [13] And similarly, when one has an [[experience]], whereupon the [[memories]] that [[cause]] {{Wiki|movement}} having occurred in a [[state]] of quiescence and rest, the {{Wiki|individual}} of {{Wiki|superior}} capacity, who is totally without [[grasping]], becomes like a [[tortoise]] put into a wide [[bowl]]. He becomes intrepid and not afraid of any thing. For the {{Wiki|individual}} of [[intermediate]] capacity, it is like drawing [[water]] through an {{Wiki|iron}} tube where everything is clearly {{Wiki|distinct}} and unmoving without {{Wiki|distractions}}. Whereas for the {{Wiki|individual}} of {{Wiki|inferior}} capacity, it is like a bee sucking [[nectar]] from a fruit [[flower]]. Thus, there comes forth only a small change in one's disposition. These {{Wiki|individuals}} settle into a quiescent (and [[relaxed]]) [[state]] and the [[signs]] of ([[success]] in) fixation practice become complete. This occurs without [[characteristics]] and one remains (continuing) in [[meditation]]. [14] Moreover, with regard to that, if the [[signs]] of fixation are not complete, one should fixate [[Rigpa]], or [[intrinsic awareness]], on the sky, focusing it intensely in front of oneself. And it is also explained that it is proper to utter any [[neutral]] {{Wiki|sounds}}, such as [[HUM]] and [[HRI]]. [15] Then also, in terms of the inner difficulties, because one exerts oneself (strenuously ) in [[activities]] that are fatiguing, there [[exist]] explanations of how to induce {{Wiki|fatigue}} deliberately with certain exercises and how to cure {{Wiki|fatigue}} that are in agreement with this. [16] Furthermore, as the support of the [[visualization]], one may fixate on such [[objects]] as a [[mirror]] or the [[ushnisha]] (the protuberance on the [[crown of the head]]) of a [[divine]] [[form]]. In this way, there will come forth, as there did previously, the [[signs]] of fixation (zin [[rtags]]), the [[signs]] for the greater part (of the [[phenomena]] of) [[fire]] and [[wind]]. Following that, they will go into [[cessation]] and then there will come other [[signs]] of fixation, for the greater part those of [[water]] and [[wind]]. Thereafter, these [[phenomena]] will become as friends (and helpers for one's practice).
  
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Forceful [[purification]] during the process of dying ['chi-khar [[rtsal]] sbyong-ba], and
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The Princpal Pract1ce [[dngos-gzhi]]
  
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III.
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169
  
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Forceful [[purification]] at the time of the [[Bardo]]. [bar-dor [[rtsal]] sbyong-ba].
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However, if the previous explanation does not strike one, it is easy to explain this [[auspicious]] {{Wiki|conjunction}} of events (rten 'brei) by [[symbolic]] means. But in terms of various different kinds of [[indifference]], it is difficult to counter them by. bad [[habits]]. [17] However, if one has a [[master]] who possesses the [[nectar]] (of [[enlightened awareness]]), it will not be possible that one does not arrive there. Because one forcefully fixates on the [[King]] who is Self­ [[Awareness]], the armies of [[memories]] and the contents of [[consciousness]] will only occur in a discontinuous fashion and these hosts of [[thoughts]], accompanied by the wild [[dogs]] of [[delusion]], will be obstructed. [18] According to the sPyi rgyud, it is said, "By forcefully fixating on the [[king]], the armies (of [[thoughts]]) and the wild [[dogs]] of the [[kleshas]], or [[negative emotions]], will be [[fettered]] and tamed." [19] Again, according to the Lung {{Wiki|drug}}, "In terms of the armies of [[characteristics]], if one fixates the [[mind]], discursive [[thoughts]] will become more and more pacified and it produces a primal [[awareness]] (or [[gnosis]]) that is more and more clear."[20] So it says. This represents the guiding instructions for fixating the [[mind]] in terms of [[characteristics]] (that is, in terms of fixating on [[visible objects]] and on [[visualizations]], in particular, on the white [[Tibetan]] [[letter]] A). [21]
  
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In detail, I.
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PART TWO: The Practice for the [[Dark Retreat]] Second, in terms of making [[mindfulness]] abide with stability when it has not yet abided with stability: The site for [[meditation practice]]
  
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Forceful [[purification]] (in [[meditation practice]]) during this {{Wiki|present}} [[lifetime]] [[[tshe]] 'dir [[rtsal]] sbyong-ba]:
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(sgom-pa'i [[gnas]]) should be some place that possesses the [[nature]] of total {{Wiki|darkness}}, such as an excavation in the ground, a [[cave]] in the rocks, or a thatched hut. Moreover, the roof should be high and the interior spacious. The surfaces (of the walls) should be well made and the outside holes for {{Wiki|light}} are sealed. Because the doorway to this spacious interior is [[constructed]] in three staggered stages, the interior is completely cut off (from any outside sources of {{Wiki|light}}). One can thus remain there, sitting comfortably, without any interference from openings for the appearing of [[visible]] {{Wiki|light}} (penetrating from outside). [22] Then, in terms of the method of practice, there are three considerations:
  
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A.
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70
  
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Carrying on along the [[path]] of the [[three gates]] [[[sgo gsum]] lam du khyer-ba],
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I
  
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B.
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[[The Practice of Dzogchen]] in the [[Zhang-Zhung]] [[Tradition]] of [[Tibet]]
  
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Carrying on along the [[path]] of the [[six consciousness]] [[aggregates]] [[[tshogs drug]] lam du khyer-ba],
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1.
  
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C.
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Practicing [[meditation]] in whatever way,
  
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Carrying on along the [[path]] of the masses of [[thoughts]] [[[rtog tshogs]] lam du khyer-ba], and
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2.
  
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D.
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The {{Wiki|training}} in that, and
  
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Carrying on along the [[path]] of diversity [[[sna-tshogs]] lam du khyer­ ba]:
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3.
  
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(1) The private conduct [gsang-ba'i [[spyod]]];
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The modes for the [[arising]] (of [[visions]] in the total {{Wiki|darkness}}) to the [[mind-stream]] (of the {{Wiki|individual}} in [[retreat]]) [23]
  
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56\
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A. The [[Meditation Practice]] First, according to the gZer-bu, it is said, "One renounces all [[activities]] that are distracting by means of the three bindings, whereupon the [[mind]] settles into a [[relaxed]] quiescence by way of the three relaxations." Thus, there are three further considerations: 1.
  
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[[The Practice of Dzogchen]] in the [[Zhang-Zhung]] Tradlt1on of [[Tibet]]
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Having [[bound]] or controlled the [[activities]] of the [[body]], one relaxes without engaging in any [[actions]],
  
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(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.
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2.
  
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A.
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Having [[bound]] or controlled the [[activities]] of the {{Wiki|speech}} of the {{Wiki|voice}}, one relaxes without {{Wiki|speaking}} or expressing oneself, and
  
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B. C.
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3.
  
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Forceful [[purification]] during the process of dying ['chi-khar [[rtsal]] sbyong-ba]: The practice relating to the {{Wiki|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]
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Having [[bound]] or controlled the [[memories]] and [[thoughts]] in the [[mind]], one relaxes, transcending all [[thinking]] and thereby one produces a [[samadhi]] or [[state]] of contemplation that is devoid of [[thoughts]]. [24]
  
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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 {{Wiki|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 {{Wiki|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 {{Wiki|inferior}} capacity [tha-ma'i grol tshul]. (4) The method of [[delusion]] for some {{Wiki|individuals}} ['khrul tshul].
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Al. The [[Essential]] Point of the [[Body]] With reference to the first [[consideration]] (that of the [[body]]), it is said (that at the beginning when entering into the [[dark retreat]], one should think as follows:) "We have taken on a [[physical body]] whenever it was possible, from all previous lifetimes until the {{Wiki|present}}. But all of these courses of conduct (in our {{Wiki|past}} lifetimes), committing all [[actions]] both [[pure]] and impure, whatever was possible, has been without any {{Wiki|purpose}} (up until now). And in the making all of these efforts, we have only come to [[suffering]]. And because of [[delusion]] and circulating in [[Samsara]], our [[awareness]] has been like a [[blind]] man. Our [[actions]] of [[body]] have continued to commit the three [[non-virtues]] (of {{Wiki|killing}}, [[stealing]], and raping). Or we fall into [[neutral]] [[activities]] like just living, engaging in commerce, hanging out in the market, just running around, pursuing fancy [[clothes]] and manufactured articles, and so on. Or else, we postpone matters, striving after [[virtuous actions]], such as making [[prostrations]] and circumambulations, [[mudras]] and [[yantra]] movements, and so on. Yet, at sometime or another, relaxing without any [[activity]] whatsoever, we come to establish ourselves in the cure
  
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III.
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The Pnnc1pal Pract1ce dngos gzh1
  
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Outl1nes of the Contents of the Texts
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171
  
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for this weariness (which is [[Samsara]]). But if we do not do like that, we disturb our [[psychic]] [[channels]] with various kinds of [[activities]] (even though they be [[virtuous actions]]). And because of that, the [[vital]] [[winds]] are disturbed. And because of that, the [[mind]] becomes disturbed and consequently we do not remain in the producing of a [[samadhi]] or contemplation that is without [[thoughts]]. But because we [[relax]] in this way the [[psychic]] [[channels]] are tamed, the [[vital]] [[winds]] are controlled, and [[Awareness]] having settled into its [[own]] original [[condition]], thereupon a [[condition]] of no [[thought]] occurs and this is the [[essential]] point." [25] "Then, with reference to the special [[essential]] point of the [[body]], one binds and controls the [[vital]] energies of the [[body]] by means of the five [[mudras]]." That is to say, the {{Wiki|legs}} are crossed (while sitting), the hands are held in equipoise position, or samadhi-mudra, the [[spinal column]] is held straight, the neck is bent just a little, and the [[eyes]] gaze straight ahead. [26] A2. The [[Essential]] Point of {{Wiki|Speech}} W ith [[respect]] to the second [[consideration]] (that of {{Wiki|speech}}), it is said, "From our previous lifetimes until the {{Wiki|present}}, these masses of {{Wiki|expressions}} by means of {{Wiki|speech}}, all of these {{Wiki|expressions}} whatever they may be in [[essence]], whether good, bad, or indifferent, were without any {{Wiki|purpose}} and the making of [[exertions]] only serves to bring about the [[cause]] of (further) [[suffering]]. (Therefore) from today forward, [[impurities]] such as the four [[non-virtues]] of {{Wiki|speech}} (namely, {{Wiki|lying}} [[slandering]], {{Wiki|speaking}} harshly, and gossiping maliciously), or just [[neutral]] ([[verbal]]) [[activities]] such as gossiping idly, telling jokes, laughing, story telling, shouting, and so on, are renounced. [27] And even [[virtuous actions]] such as reciting [[mantras]], the reading aloud of the [[scriptures]], singing and [[chanting]]- all of these ([[virtuous]] [[activities]]) are renounced as well (in the [[dark retreat]]). We shall [[relax]] (totally) without {{Wiki|expressions}} whatsoever, like a man who is completely dumb, and settle down into curing (and alleviating) our {{Wiki|fatigue}}." Because one simply remains like that, without even moving the [[breath]] to produce words and {{Wiki|expressions}}, one does not shake (or vibrate) the [[psychic]] [[channels]]. The [[mind]] being left undisturbed, one is able to produce a [[samadhi]] or contemplation that is devoid of [[thoughts]]. [28]
  
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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.
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721
  
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The direct introduction by way of linking together examples with
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The Pract1ce of [[Dzogchen]] in the [[Zhang-Zhung]] [[Tradition]] of [[Tibet]]
  
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2.
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A3. The [[Essential]] Point of the [[Mind]] With [[respect]] to the third [[consideration]] (that of the [[mind]]), it is said, "From all our previous lifetimes until the {{Wiki|present}}, however many [[thoughts]] and [[memories]] were [[thought]] by the [[functional mind]] - all of these [[thoughts]] were without {{Wiki|purpose}} and the engaging in efforts (based on them) has only led to further [[suffering]]. Because we circulate in the [[delusions]] of [[Samsara]], therefore, from today onwards we should {{Wiki|renounce}} engaging in the three [[non-virtues]] of [[mind]] (covetous [[thoughts]], malicious [[thoughts]], and [[wrong views]]) and the [[five poisons]], as well as [[neutral]] [[states of mind]], and, of course, the fixations done previously, the making of divisions (among things), all analyzing, {{Wiki|discrimination}}, {{Wiki|reflecting}}, and [[thinking]] that represent natural {{Wiki|processes}}, even though these may be good (and positive) [[thoughts]], such as [[meditating]] on [[deities]], [[emanating]] and re-absorbing letters and {{Wiki|syllables}}, engaging in [[samadhi]] or contemplation with [[characteristics]] (or [[visualizations]]), and so on - all of these ([[mental activities]]) only postpone the {{Wiki|matter}}. Rather, each of these ([[mental activities]]), without any [[desires]] or wants, any [[Wikipedia:Hope|hopes]] or expectations, any {{Wiki|fears}} or anxieties, or any yearning or longing, should be [[relaxed]] into the vast expanse of the Basis of Everything (the [[Kunzhi]], or [[state]] of [[Shunyata]]), which {{Wiki|transcends}} (all further) [[thoughts]], [[cognitions]], and [[memories]], and then settles into alleviating (or curing) all {{Wiki|fatigue}} (incurred from [[Samsaric]] or cyclical [[existence]]." [29] When one proceeds in that way, there will be no more movements of the [[functional mind]] (who is like a man) riding on the [[horse]] of the [[vital]] [[winds]] along the pathways of the [[psychic]] [[channels]]. And consequently, there will not be brought about any obstructions to the producing of a [[samadhi]] that is without [[thoughts]]. Therefore, without changing or modifying anything directly in terms of its original [[condition]] without {{Wiki|lying}} down and restlessly turning to the left and the right, suddenly and without [[reason]], one finds oneself in a sparkling and lucid [[state]] that is without any foundation and free of any [[root]]. [30] One does not pursue those traces which are {{Wiki|past}} nor go to meet in front that which is the {{Wiki|future}}. Within the vast expanse of the totally all-pervading and all-embracing [[Kunzhi]], the [[Rigpa]], being without any {{Wiki|movement}} or [[agitation]], without any dress or artifice, fresh in its [[own]] original [[condition]] without any [[root]] (free of any source), simply remains in its [[own]] system of [[existence]]. [31]
  
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The direct introduction to [[Energy]] being self-manifested, and
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H1e Princ1pal Practice. [[dngos-gzhi]]
  
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3.
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173
  
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The direct introduction to the [[Trikaya]] as being the Fruit.
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B. Training in the Practice of the [[Dark Retreat]]
  
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the real meaning,
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With [[respect]] to the second [[consideration]] (how one is to train in that), at the time of being a beginner, if one makes long sessions (of [[meditation practice]]), there may come (problems, such as) [[drowsiness]], [[agitation]], and [[dullness]]. [32] But if they (the sessions of practice) are too short, then [[experiences]] and [[understanding]] will not be produced. From each cy cle or series of the burning of a lighted [[incense]] stick, on each day, one lengthens the time with incremental additions and in between the [[meditation]] sessions, one may move to and fro in terms of the [[essential]] points of [[compassion]] and [[devotion]]. But one should not eat [[foods]] that are impure, nor [[foods]] which are unbalanced in their [[elements]], such as [[garlic]], onions, spices (sngo rngad), and so on. In general, one should [[balance]] one's [[food]] and clothing (according to local [[conditions]]). One should not stay in the {{Wiki|sun}} nor by a [[fire]]. One should not move between the outdoors and the indoors. Because one's primal [[cognitions]] (y e-shes) may become obscured, at the times between any two (sessions of practice), one should take a little rest. And one should not remain (in the [[dark retreat]]) without access to a [[wise]] and learned [[master]] who is [[skilled]] in the [[methods]] that are [[essential]] (for the practice). If there should come forth any [[laziness]] or [[indifference]], one should enumerate to oneself one's [[sins]] and faults and make entreaties again and again with fervor and with [[diligence]] (to the [[Gurus]] and the [[Yidams]]). One should cultivate an [[eagerness]] for [[purity]] and do not become timid (or faint-hearted) in the face of [[obscurations]]. [33] C. T he [[Arising]] of [[Visions]] in the Darkness
  
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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 {{Wiki|sun}}, the [[mirror]], the {{Wiki|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 {{Wiki|crystal}}, the {{Wiki|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]] {{Wiki|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 {{Wiki|sounds}} that do not come from
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With [[respect]] to the third [[consideration]], in the beginning there will be produced a [[shamatha]], or abiding in a [[calm]] [[state]] ([[zhi-gnas]]), by means of the [[action]] of [[mind]]. In the middle (period during the [[retreat]]), this [[shamatha]] will just arise naturally, and toward the end, one comes to realize stability in an [[Wikipedia:Absolute (philosophy)|ultimate]] [[shamatha]]. [34] According to this (text), it is said, "Having dissolved the [[impurities]] into the vast expanse of [[space]], the [[purity]] becomes [[visible]] as {{Wiki|light}}. Having depleted the sheer abundance of [[thoughts]] in the [[mind]], then [[Rigpa]] arises nakedly. Having cleared away the masses of clouds which are [[thoughts]], primal [[awareness]] (or [[gnosis]]) becomes uncovered and without any [[obscurations]]." [35]
  
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74\
  
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The Practice of Dzogchetl in the Zhang-Zr1ung [[Tradition]] of [[Tibet]]
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[[The Practice of Dzogchen]] 1n the [[Zhang-Zhung]] Trad1t1on of T1bet
  
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outside. As a third exercise, one puts a [[conch shell]] to one's {{Wiki|ear}} and hears the distant {{Wiki|sounds}} of the [[winds]] and the sea. The third section is concerned with the direct introduction to the [[Trikaya]].
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Having dissolved into the [[Kunzhi]], the [[thoughts]] and [[memories]] occurring in the [[mind]], these masses of [[thoughts]] [[caused]] by movements and which represent the [[impurities]], thereupon [[purity]] arises as the {{Wiki|light}} of self-originated primal [[awareness]], like [[water being]] clear when the bottom has not been stirred up. Having been freed from the superfluous abundance of [[subject]] and [[object]], which was like heavy clothing, the primal [[cognitions]] of [[intrinsic Awareness]] (rig-pa'i ye­ shes) arise nakedly like a [[person]] who is entirely devoid of all clothing. Having cleared away all [[thoughts]] and [[memories]] of things both [[good and bad]], these ([[mental phenomena]]) being like clouds (in the sky), because one has [[realized]] the [[inherent]] {{Wiki|color}} of the [[Kunzhi]], so to speak, it ([[Awareness]] or [[Rigpa]]) arises to the [[mind-stream]] like the [[purity]] of the sky itself. [36] Or elsewhere, a pale {{Wiki|light}} may be [[caused]] inside of the [[dark retreat]] house. Or everywhere inside and outside of that (house) may become clear and lucid (to one's [[clairvoyant]] [[sight]]) without any [[obscurations]]. Or there may arise a little bit some [[signs]] of the [[five elements]] which are below (one's line of [[sight]]). And because [[one's awareness]] is dispatched everywhere (in terms of the [[senses]]), there is produced in the mind­ {{Wiki|stream}} a [[samadhi]], or [[state]] of contemplation, that is without discursive [[thoughts]]. [37] This represents the guiding explanation for the [[shamatha]] practice that is without [[characteristics]] (that is to say, without some [[visible object]] for fixation). [38] U-YA SMAR-RO!
  
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The [[Dzogchen tradition]] distinguishes among three
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PART THREE: The Practices for the [[Empty]] Sky and for Sunlight Third, within the instructions for making clear what is not yet clear, there are three major considerations: 1.
  
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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 {{Wiki|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]] {{Wiki|light}}, but it has gone unrecognized for countless lifetimes in [[Samsara]]. Moreover, according to the special [[teaching]] of [[Thodgal]], this [[divine]] spark of {{Wiki|light}}, which is [[Rigpa]], or [[intrinsic awareness]], is principally located
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The practices in general,
  
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in the hollow [[space]] in the [[heart]]
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2.
  
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(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 {{Wiki|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 {{Wiki|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 {{Wiki|light}} projects [[visible]] [[appearances]] into the [[space]] in front of the [[eyes]]. These [[phenomena]]
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The practices in detail, and
  
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Otttlrrles of the Conter,ts of the Texts
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3.
  
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[[Development]] by way of the instructions on the [[essential]] points. [39]
  
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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]] {{Wiki|light}} [[arising]] in the eastern [[direction]], appears the [[Buddha]] [[Salwa]] [[Rangjyung]] ([[gsal-ba]] [[rang-byung]]), the [[Deity]] of the [[Body]] , whose [[body]] {{Wiki|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 {{Wiki|organ}} of the {{Wiki|spleen}}. He and his [[consort]] abide in the [[navel chakra]] as the two [[yellow]] {{Wiki|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]]
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northern [[direction]], appears the [[Buddha]] Gewa Garchyug ([[dge-ba]] gar­ phyug), the [[Deity]] of [[Quality]], whose [[body]] {{Wiki|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 {{Wiki|organ}} of the {{Wiki|lungs}}. He and his [[consort]] abide in the [[throat chakra]]
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A. The Practice in General in terms of Higher [[Insight]] With [[respect]] to the first major [[consideration]], it is said, "One moves upward the great ocean and fixates it at the limit of the {{Wiki|darkness}} on the {{Wiki|iron}} mountain. The [[mind]] which is [[mindful]] is held fixated in terms of the lights. The [[functional mind]] which moves is tamed in terms of the {{Wiki|sounds}}. And the [[energy]] of [[Rigpa]] is [[purified]] in terms of the rays." So it is said. [40] With
  
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as the two [[green]] {{Wiki|syllables}} DZA [[YAM]] on a [[green]] [[wheel]] of
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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-
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[[The Practice of Dzogchen]] 1n the Zr1ang-Zhung [[Tradition]] of T1bet
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med), the [[Deity]] of {{Wiki|Speech}} ([[gsung]] gi [[lha]]), whose [[body]] {{Wiki|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 {{Wiki|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 {{Wiki|organ}} of the {{Wiki|liver}}. He and his [[consort]] abide in the [[heart chakra]] as the two [[red]] {{Wiki|syllables}} [[OM]] [[RAM]] on a [[red lotus]] of four petals. His [[wrathful]] aspect is Throwo Walsay. On [[the fourth]] day, from the clear blue {{Wiki|light}}
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southern [[direction]], appears the [[Buddha]] [[Gawa]] Dondrub (dga'-ba don­ drub), the [[Deity]] of [[Action]], whose [[body]] {{Wiki|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 {{Wiki|organ}} of the [[kidneys]]. He and his [[consort]] abide in the secret place (genitals) as the two blue {{Wiki|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]] {{Wiki|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 {{Wiki|organ}} of the [[heart]].
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He and his [[consort]] abide in
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considerations: 1.
  
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the [[crown chakra]] as the two [[dark blue]] {{Wiki|syllables}} E A on a [[white lotus]] of
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Controlling (the [[body]], the gaze, and the [[mind]]) by way of the five [[essential]] points,
  
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Outl1r1cs ut tr1c Contents of the Texts
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Observing (the practice) by means of the secondary [[conditions]] on the [[path of method]], and
  
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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]] {{Wiki|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
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The modes for the [[arising]] (of [[visions]]) that depend upon the mind­ {{Wiki|stream}}. [41]
  
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[[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 {{Wiki|unity}} of [[skilful means]] and [[discriminating wisdom]], as well as clarity and [[emptiness]].
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A 1. Controlling the [[Body]], the Gaze, and the [[Mind]] With regard to the first [[consideration]], the place for the [[meditation practice]] is very important. [42] Even though the interior of total visibility (which is everyday [[life]]) is [[illuminated]] by the great [[fire]] (of the {{Wiki|sun}} in the sky), still one is not able to make things very clear. However, inside the interior of total {{Wiki|darkness}} (the [[dark retreat]] house), one is able to make everything clearly [[visible]] with just a small [[butter lamp]]. Because one [[essential]] point of this [[path of method]] is the site itself, the method is found to be very quick. Therefore, there is not even just a little hole for [[illumination]] in the total {{Wiki|darkness}}. It is very important that such a place be very isolated and separate. If these (circumstances) do not come together, then one can cover the head and the [[eyes]] as much as one can, so that there will come about a {{Wiki|darkness}} by way of the method of the hands (covering the [[eyes]]). Moreover, the [[essential]] point of the [[body]] is very important. With [[respect]] to this {{Wiki|present}} [[emanation]] (or [[rebirth]] as a [[human being]]), even though it has arms and {{Wiki|legs}}, if one does not control them, there will come no clarity (in the [[visions]]). Therefore, one should control the [[body]]. (And for this) one must hold fast to the four {{Wiki|muscles}} (of the arms and calves), as well as the four [[channels]]. One pulls firmly on the big toes of the two feet and holds fast the calves (of the {{Wiki|legs}}) at the elbows.

Revision as of 06:57, 7 May 2020


The Practice of Dzogchen in the Zhang Zrlung Trad1t1on of T1bet

It is a single non-dual self-originated primordial awareness (rang­

byung ye-shes) that gives rise to the five primal cognitions, that of Shunyata (stong-nyid ye-shes), equality (mnyam-nyid ye-shes), all­ accomplishing (bya-grub ye-shes), discriminating (sor-rtog ye-shes), and mirror like (me-long I tar ye-shes). T his single primordial awareness represents the Ultimate Truth and the Knowledge of Quality and the five primal cognitions represent the Relative Truth and the Knowledge of Quantity, and in tern, they give birth to eighty-four thousand primal cognitions, which is how enlightened beings know things. Having attained enlightenment, then the individual engages in enlightened activities in order to liberate sentient beings from their suffering in Samsara, and these represent skilful means, great compassion, and omniscience. One employs many different methods in order to subdue sentient beings who are difficult to subdue, and thereby lead them on to the path to liberation and enlightenment. These methods are in accordance with the intelligence, temperament, and level of development of each sentient being. Finally, there are considered what are the qualities of the disciple and to whom to grant the precepts of Dzogchen. Also considered are the non-virtuous qualities of those individuals to whom one should not grant the teachings.

Outline to the Translation of the Explanation of the Fruit Here is contained the Guiding Explanation for coming to an intensely Clear and Definitive Decision regarding the Trikaya, where one remains in one's own Original Condition, which represents the Fruit. [[['bras-bu]] rang sa bzung-ba sku-gsum dmar thag-bcad-pa'i khrid bzhugs-so] I.

The direct introduction where the example and the real meaning are linked together, [[[dpe]] don 'brel-ba'i ngo-sprod],

II.

T he direct introduction to Energy as being self-manifestation

Ill.

T he direct introduction to the Trikaya that represents the Fruit

[[[rang-snang]] rtsal gyi ngo-sprod-pa], and [[['bras-bu]] sku-gsum gyi ngo-sprod-pa].

Outl1nes ot me Cmtents ot the Texts

163

In detail: I.

The direct introduction where the example and the real meaning are linked together, [[[dpe]] don 'brel-ba'i ngo-sprod], by way of the six examples, namely, the butter lamp, the lotus, the sun, the mirror, the crystal ball, and the sky [[[dpe]] drug: mar-me pad-rna nyi-ma me-long shel-sgong nam-mkha']:

A.

The meaning of the example is illustrated by means of the lamp of illustrative examples [mtshon dpe'i sgron-mas dpe'i don mtshon­ pa], and

B.

One is directly introduced to the sign, or indication, by means of the lamp of the sign indicating primal awareness (ye-shes), [[[ye-shes]] rtags kyi sgron-mas rtags thog tu ngo-sprad-pa]

C.

Whereupon these two (the Natural State and primal awareness) should be linked together and unified [[[gnyis]] zung 'brei du bya].

II.

The direct introduction to Energy as being self-manifestation

A.

The direct introduction (to visions) as being self-arising [[[rang shar]]

B.

The direct introduction (to visions) being self-manifestations

[[[rang-snang]] rtsal gyi ngo-sprod-pa]: du ngo-sprad-pa] [[[rang-snang]] dun go-sprad-pa] B 1.

The direct introduction where the lights are like the inherent lights of the rainbow ['od rang 'od gzha'-tshonItar ngo-sprad­ pa]

B2.

The direct introduction where the rays (or images) are like the inherent rays that are the reflected images (in the mirror) [zer rang zer gzugs-brnyanItar ngo-sprad-pa]: The method for directly introducing both the lights and the rays at the same time ['od dang zer dus gcigIa ngo-sprad tshul]:

a. Externally, in terms of the Lamp of Existence, one presses against (the neck) and presses down (on the ey eballs) [phyi srid-pa'i sgron-ma brtodIa mnan-pa], b. Internally, in terms of the Lamp of the Sense Faculties (that is, the eyes), one gazes fixedly into space

[[[nang]] dbang-po'i

sgron-ma arIa gtad-pa], and c. Secretly, in terms of the Lamp of Awareness, one lets it abide and leaves alone everything (the visions that arise) and thereby one is directly introduced [rig-pa'i sgron-ma gnas Ia bor-ba ngo-sprad-pa].

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The Pract1ce of Dzogchen in the Zhang-Zhung Tradit1on of T1bet

B3. The direct introduction where the sounds are like the inherent sounds of the echoes [[[sgra]] rang sgrar brag-cha !tar ngo-sprad­ pa]: a.

Externally, one is directly introduced to the self-returning of the empty sounds [phyi stong sgra rang log Ia ngo-sprad-pa],

b. Internally,

one is directly introduced to the secondary

conditions that are due to other (extrinsic causes) by way of symbolic methods [[[nang]] brda thabs gzhan rkyen Ia ngo-sprad­ pa], and c.

Secretly, one is directly introduced to inherent sounds as self­ awareness. [[[gsang-ba]] rang-rig rang sgra Ia ngo-sprad-pa].

III.

The direct introduction to the Trikaya that represents the Fruit

A.

The direct introduction to Buddhahood in its own form [sangs­

[[['bras-bu]] sku-gsum gyi ngo-sprod-pa]: rgyas rang chas su ngo-sprad-pa] B.

The manner of the arising of the divine forms and of primal awareness [[[lha]] sku ye-shes kyi 'char tshul] B 1. The manner in which the Bodies or divine forms arise [sku yi 'char tshul] a. The base for their arising ['char gzhi] and b. The manner in which they arise [[['char tshul]]]. B2. The method for knowing them by means of primal cognitions [[[ye-shes]] kyi(s) mkhyen tshul]. B3. The method for accomplishing deeds by means of enlightened activities [phrin-las kyi(s) mdzad tshul]: a. The actuality itself [dngos] and b. The method for accomplishing it [[[mdzad]] tshul].

C.

The additional teaching on the methods for establishing a suitable arrangement [btang bzhag gi tshul bstan-pa/ btang bzhag zur gyis bstan-pa]:

The successive stages for establishing a suitable arrangement for the granting of permission and the issuing of the the commandments­ [btang-bzhag rjes-gnang bka' rgya'i rim-pa] Cl. The granting of permission [rjes su gnang-ba] and

C2. The issuing of the command [[[bka' rgya]] gdab-pa].

Chapter Three

The Principal Practice: dngos-gzhi

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). Homage to Kuntu Zangpo who, becoming manifest as Self­ Awareness, is the all-pervading and all-encompassing Guide to living beings! [1]

VOLUME TWO 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: 1.

In the beginning (of the path), when one has not (previously) fixated the mind, one now fixates the mind,

2.

In the middle (of the path), when mindfulness is not abiding (or stable), one employs (various methods) to bring about its abiding (thereby stabilizing it), and

1

66 The Practice of Dzogchen 1n the Zhang-Zhung Tradlt1on of T1bet

3.

And finally (toward the conclusion of the path), when Self­ Awareness is not clear, one employs (various methods) in order to make it clear. [2]

PART ONE: Fixating the Mind With respect to the first part, it says according to the sGron-ma, "As for the thought which is to be remembered, one should fixate on the light." [3] And again, as it say s in the mThing-shog, "There exists the clear explanation of Samsara as being a mansion of light." [4] Because it is stated thus, then with respect to this, there exist three considerations: 1.

The essential point of the body,

2.

The essential point of the gaze, and

3.

The essential point of the training. [5]

A. The Position of the Body With reference to the first consideration, it is said, "The prana is controlled by means of the five mudras of the body." (These 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;

2.

One keeps the spine straight in order to control the bones of the spine and the internal organs;

3.

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);

4.

One bends the neck (a little) in order to subdue the exertion of speaking and talking;

5.

And one gazes fixedly (straight ahead) in order to discard and renounce (the dichotomy of) subject and object. [6] Furthermore, the left hand is placed on top and the right hand is

suppressed below and the thumbs press down on the fleshly parts of the palm just below the ring finger. This is the essential point (in order to close the klesha-nadi, or channel of impurities that runs through

Tr1e Pnnc1pal Pract1ce dngos-gzh;

167

that spot). At that time, one tames the confusion (of the mind) by sy stematically controlling the parts of the body, such as the four channels and the four muscle ridges of the body. [7]

B. The Position of the Gaze With respect to the second consideration, at a location in the space in front of oneself, neither too close nor too distant, surrounded appropriately by a circle of light (of the rainbow colors of the elements), the Rigpa, or intrinsic awareness, is harmonized (or integrated) with the ey es (as the white Tibetan letter A). One does not look upwards nor downwards, nor to the right nor to the left, but one focuses only on this shape in front. One focuses intently like making a small hole, or like inserting a thread into the ey e of the needle, or like shooting an arrow at a target. One remains present without making any changes (in the position of) the body, without making any efforts to speak with the voice, and without any thinking about the past or speculating about the future with one's mind. In a natural manner, in its own terms, one fixates one-pointedly (on the white letter A) strongly, intensely, clearly, and lucidly. [8]

C. Training in the Fixating of the Mind With regard to the third consideration, whatever may occur at that time, such as water in the mouth (saliva) or water in the nose (mucus), one should just let it by itself. One should control the body and the mind and not neglect these essential points. [9] As for the full measure of the meditation sesswn (thun tshad): With respect to the previous session, one should light an incense stick (and observe the time it takes) to recite the mantra (sa le 'od) some two hundred times. Then in the next session, let it burn for an additional time such as some three hundred recitations, and so on. [10] Again, in the morning and in the afternoon, one looks at the Buddhas and sentient beings, the good and the bad, existence and non­ existence, and because one meditates that everything in this cy cle (of Samsara and Nirvana) is (just mind), one sits looking at it (the mind) in order to see what it is like and to recognize its characteristics, that is to say, what are its causes and conditions, its essence, its shape and form, its color, and so on. Again and again one trains in looking (at the mind in this way ). [11]

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The Practice of Dzogchen in the Zhang-Zhung Trad1t1on of T1bet

Again, one sits searching at the beginning for the location where (a thought) originates, in the middle for the location where it abides, and, at the end, the location where it goes. [12] Again, do they (thoughts) originate outside (the body ) or is their cause inside the body? One sits there searching (for the mind and thoughts) from the big toes (of the feet) to the crown of the head, moving from the lower extremities of the soles of the feet upward (though the body ). One should thoroughly examine whatever is faulty or virtuous. By being (mindful) and well aware, one cuts off the root (of the negative emotions). [13] And similarly, when one has an experience, whereupon the memories that cause movement having occurred in a state of quiescence and rest, the individual of superior capacity, who is totally without grasping, becomes like a tortoise put into a wide bowl. He becomes intrepid and not afraid of any thing. For the individual of intermediate capacity, it is like drawing water through an iron tube where everything is clearly distinct and unmoving without distractions. Whereas for the individual of inferior capacity, it is like a bee sucking nectar from a fruit flower. Thus, there comes forth only a small change in one's disposition. These individuals settle into a quiescent (and relaxed) state and the signs of (success in) fixation practice become complete. This occurs without characteristics and one remains (continuing) in meditation. [14] Moreover, with regard to that, if the signs of fixation are not complete, one should fixate Rigpa, or intrinsic awareness, on the sky, focusing it intensely in front of oneself. And it is also explained that it is proper to utter any neutral sounds, such as HUM and HRI. [15] Then also, in terms of the inner difficulties, because one exerts oneself (strenuously ) in activities that are fatiguing, there exist explanations of how to induce fatigue deliberately with certain exercises and how to cure fatigue that are in agreement with this. [16] Furthermore, as the support of the visualization, one may fixate on such objects as a mirror or the ushnisha (the protuberance on the crown of the head) of a divine form. In this way, there will come forth, as there did previously, the signs of fixation (zin rtags), the signs for the greater part (of the phenomena of) fire and wind. Following that, they will go into cessation and then there will come other signs of fixation, for the greater part those of water and wind. Thereafter, these phenomena will become as friends (and helpers for one's practice).

The Princpal Pract1ce dngos-gzhi

169

However, if the previous explanation does not strike one, it is easy to explain this auspicious conjunction of events (rten 'brei) by symbolic means. But in terms of various different kinds of indifference, it is difficult to counter them by. bad habits. [17] However, if one has a master who possesses the nectar (of enlightened awareness), it will not be possible that one does not arrive there. Because one forcefully fixates on the King who is Self­ Awareness, the armies of memories and the contents of consciousness will only occur in a discontinuous fashion and these hosts of thoughts, accompanied by the wild dogs of delusion, will be obstructed. [18] According to the sPyi rgyud, it is said, "By forcefully fixating on the king, the armies (of thoughts) and the wild dogs of the kleshas, or negative emotions, will be fettered and tamed." [19] Again, according to the Lung drug, "In terms of the armies of characteristics, if one fixates the mind, discursive thoughts will become more and more pacified and it produces a primal awareness (or gnosis) that is more and more clear."[20] So it says. This represents the guiding instructions for fixating the mind in terms of characteristics (that is, in terms of fixating on visible objects and on visualizations, in particular, on the white Tibetan letter A). [21]

PART TWO: The Practice for the Dark Retreat Second, in terms of making mindfulness abide with stability when it has not yet abided with stability: The site for meditation practice

(sgom-pa'i gnas) should be some place that possesses the nature of total darkness, such as an excavation in the ground, a cave in the rocks, or a thatched hut. Moreover, the roof should be high and the interior spacious. The surfaces (of the walls) should be well made and the outside holes for light are sealed. Because the doorway to this spacious interior is constructed in three staggered stages, the interior is completely cut off (from any outside sources of light). One can thus remain there, sitting comfortably, without any interference from openings for the appearing of visible light (penetrating from outside). [22] Then, in terms of the method of practice, there are three considerations:

70

I

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

1.

Practicing meditation in whatever way,

2.

The training in that, and

3.

The modes for the arising (of visions in the total darkness) to the mind-stream (of the individual in retreat) [23]

A. The Meditation Practice First, according to the gZer-bu, it is said, "One renounces all activities that are distracting by means of the three bindings, whereupon the mind settles into a relaxed quiescence by way of the three relaxations." Thus, there are three further considerations: 1.

Having bound or controlled the activities of the body, one relaxes without engaging in any actions,

2.

Having bound or controlled the activities of the speech of the voice, one relaxes without speaking or expressing oneself, and

3.

Having bound or controlled the memories and thoughts in the mind, one relaxes, transcending all thinking and thereby one produces a samadhi or state of contemplation that is devoid of thoughts. [24]

Al. The Essential Point of the Body With reference to the first consideration (that of the body), it is said (that at the beginning when entering into the dark retreat, one should think as follows:) "We have taken on a physical body whenever it was possible, from all previous lifetimes until the present. But all of these courses of conduct (in our past lifetimes), committing all actions both pure and impure, whatever was possible, has been without any purpose (up until now). And in the making all of these efforts, we have only come to suffering. And because of delusion and circulating in Samsara, our awareness has been like a blind man. Our actions of body have continued to commit the three non-virtues (of killing, stealing, and raping). Or we fall into neutral activities like just living, engaging in commerce, hanging out in the market, just running around, pursuing fancy clothes and manufactured articles, and so on. Or else, we postpone matters, striving after virtuous actions, such as making prostrations and circumambulations, mudras and yantra movements, and so on. Yet, at sometime or another, relaxing without any activity whatsoever, we come to establish ourselves in the cure

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for this weariness (which is Samsara). But if we do not do like that, we disturb our psychic channels with various kinds of activities (even though they be virtuous actions). And because of that, the vital winds are disturbed. And because of that, the mind becomes disturbed and consequently we do not remain in the producing of a samadhi or contemplation that is without thoughts. But because we relax in this way the psychic channels are tamed, the vital winds are controlled, and Awareness having settled into its own original condition, thereupon a condition of no thought occurs and this is the essential point." [25] "Then, with reference to the special essential point of the body, one binds and controls the vital energies of the body by means of the five mudras." That is to say, the legs are crossed (while sitting), the hands are held in equipoise position, or samadhi-mudra, the spinal column is held straight, the neck is bent just a little, and the eyes gaze straight ahead. [26] A2. The Essential Point of Speech W ith respect to the second consideration (that of speech), it is said, "From our previous lifetimes until the present, these masses of expressions by means of speech, all of these expressions whatever they may be in essence, whether good, bad, or indifferent, were without any purpose and the making of exertions only serves to bring about the cause of (further) suffering. (Therefore) from today forward, impurities such as the four non-virtues of speech (namely, lying slandering, speaking harshly, and gossiping maliciously), or just neutral (verbal) activities such as gossiping idly, telling jokes, laughing, story telling, shouting, and so on, are renounced. [27] And even virtuous actions such as reciting mantras, the reading aloud of the scriptures, singing and chanting- all of these (virtuous activities) are renounced as well (in the dark retreat). We shall relax (totally) without expressions whatsoever, like a man who is completely dumb, and settle down into curing (and alleviating) our fatigue." Because one simply remains like that, without even moving the breath to produce words and expressions, one does not shake (or vibrate) the psychic channels. The mind being left undisturbed, one is able to produce a samadhi or contemplation that is devoid of thoughts. [28]

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

A3. The Essential Point of the Mind With respect to the third consideration (that of the mind), it is said, "From all our previous lifetimes until the present, however many thoughts and memories were thought by the functional mind - all of these thoughts were without purpose and the engaging in efforts (based on them) has only led to further suffering. Because we circulate in the delusions of Samsara, therefore, from today onwards we should renounce engaging in the three non-virtues of mind (covetous thoughts, malicious thoughts, and wrong views) and the five poisons, as well as neutral states of mind, and, of course, the fixations done previously, the making of divisions (among things), all analyzing, discrimination, reflecting, and thinking that represent natural processes, even though these may be good (and positive) thoughts, such as meditating on deities, emanating and re-absorbing letters and syllables, engaging in samadhi or contemplation with characteristics (or visualizations), and so on - all of these (mental activities) only postpone the matter. Rather, each of these (mental activities), without any desires or wants, any hopes or expectations, any fears or anxieties, or any yearning or longing, should be relaxed into the vast expanse of the Basis of Everything (the Kunzhi, or state of Shunyata), which transcends (all further) thoughts, cognitions, and memories, and then settles into alleviating (or curing) all fatigue (incurred from Samsaric or cyclical existence." [29] When one proceeds in that way, there will be no more movements of the functional mind (who is like a man) riding on the horse of the vital winds along the pathways of the psychic channels. And consequently, there will not be brought about any obstructions to the producing of a samadhi that is without thoughts. Therefore, without changing or modifying anything directly in terms of its original condition without lying down and restlessly turning to the left and the right, suddenly and without reason, one finds oneself in a sparkling and lucid state that is without any foundation and free of any root. [30] One does not pursue those traces which are past nor go to meet in front that which is the future. Within the vast expanse of the totally all-pervading and all-embracing Kunzhi, the Rigpa, being without any movement or agitation, without any dress or artifice, fresh in its own original condition without any root (free of any source), simply remains in its own system of existence. [31]

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B. Training in the Practice of the Dark Retreat

With respect to the second consideration (how one is to train in that), at the time of being a beginner, if one makes long sessions (of meditation practice), there may come (problems, such as) drowsiness, agitation, and dullness. [32] But if they (the sessions of practice) are too short, then experiences and understanding will not be produced. From each cy cle or series of the burning of a lighted incense stick, on each day, one lengthens the time with incremental additions and in between the meditation sessions, one may move to and fro in terms of the essential points of compassion and devotion. But one should not eat foods that are impure, nor foods which are unbalanced in their elements, such as garlic, onions, spices (sngo rngad), and so on. In general, one should balance one's food and clothing (according to local conditions). One should not stay in the sun nor by a fire. One should not move between the outdoors and the indoors. Because one's primal cognitions (y e-shes) may become obscured, at the times between any two (sessions of practice), one should take a little rest. And one should not remain (in the dark retreat) without access to a wise and learned master who is skilled in the methods that are essential (for the practice). If there should come forth any laziness or indifference, one should enumerate to oneself one's sins and faults and make entreaties again and again with fervor and with diligence (to the Gurus and the Yidams). One should cultivate an eagerness for purity and do not become timid (or faint-hearted) in the face of obscurations. [33] C. T he Arising of Visions in the Darkness

With respect to the third consideration, in the beginning there will be produced a shamatha, or abiding in a calm state (zhi-gnas), by means of the action of mind. In the middle (period during the retreat), this shamatha will just arise naturally, and toward the end, one comes to realize stability in an ultimate shamatha. [34] According to this (text), it is said, "Having dissolved the impurities into the vast expanse of space, the purity becomes visible as light. Having depleted the sheer abundance of thoughts in the mind, then Rigpa arises nakedly. Having cleared away the masses of clouds which are thoughts, primal awareness (or gnosis) becomes uncovered and without any obscurations." [35]

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The Practice of Dzogchen 1n the Zhang-Zhung Trad1t1on of T1bet

Having dissolved into the Kunzhi, the thoughts and memories occurring in the mind, these masses of thoughts caused by movements and which represent the impurities, thereupon purity arises as the light of self-originated primal awareness, like water being clear when the bottom has not been stirred up. Having been freed from the superfluous abundance of subject and object, which was like heavy clothing, the primal cognitions of intrinsic Awareness (rig-pa'i ye­ shes) arise nakedly like a person who is entirely devoid of all clothing. Having cleared away all thoughts and memories of things both good and bad, these (mental phenomena) being like clouds (in the sky), because one has realized the inherent color of the Kunzhi, so to speak, it (Awareness or Rigpa) arises to the mind-stream like the purity of the sky itself. [36] Or elsewhere, a pale light may be caused inside of the dark retreat house. Or everywhere inside and outside of that (house) may become clear and lucid (to one's clairvoyant sight) without any obscurations. Or there may arise a little bit some signs of the five elements which are below (one's line of sight). And because one's awareness is dispatched everywhere (in terms of the senses), there is produced in the mind­ stream a samadhi, or state of contemplation, that is without discursive thoughts. [37] This represents the guiding explanation for the shamatha practice that is without characteristics (that is to say, without some visible object for fixation). [38] U-YA SMAR-RO!

PART THREE: The Practices for the Empty Sky and for Sunlight Third, within the instructions for making clear what is not yet clear, there are three major considerations: 1.

The practices in general,

2.

The practices in detail, and

3.

Development by way of the instructions on the essential points. [39]

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A. The Practice in General in terms of Higher Insight With respect to the first major consideration, it is said, "One moves upward the great ocean and fixates it at the limit of the darkness on the iron mountain. The mind which is mindful is held fixated in terms of the lights. The functional mind which moves is tamed in terms of the sounds. And the energy of Rigpa is purified in terms of the rays." So it is said. [40] 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 points,

2.

Observing (the practice) by means of the secondary conditions on the path of method, and

3.

The modes for the arising (of visions) that depend upon the mind­ stream. [41]

A 1. Controlling the Body, the Gaze, and the Mind With regard to the first consideration, the place for the meditation practice is very important. [42] Even though the interior of total visibility (which is everyday life) is illuminated by the great fire (of the sun in the sky), still one is not able to make things very clear. However, inside the interior of total darkness (the dark retreat house), one is able to make everything clearly visible with just a small butter lamp. Because one essential point of this path of method is the site itself, the method is found to be very quick. Therefore, there is not even just a little hole for illumination in the total darkness. It is very important that such a place be very isolated and separate. If these (circumstances) do not come together, then one can cover the head and the eyes as much as one can, so that there will come about a darkness by way of the method of the hands (covering the eyes). Moreover, the essential point of the body is very important. With respect to this present emanation (or rebirth as a human being), even though it has arms and legs, if one does not control them, there will come no clarity (in the visions). Therefore, one should control the body. (And for this) one must hold fast to the four muscles (of the arms and calves), as well as the four channels. One pulls firmly on the big toes of the two feet and holds fast the calves (of the legs) at the elbows.

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