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[[The Practice of Dzogchen]] in the Zhang Zrlung Trad1t1on of T1bet
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Tile [[Practice of Dzogchen]] 1n the [[Zhang-Zhung]] [[Tradition]] of [[Tibet]]
  
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It is a single [[non-dual]] self-originated [[primordial awareness]] (rang­
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The {{Wiki|legs}} that are held fast are pressed with the thumbs of the hands. The two corners of the elbows are stretched straight and the shoulders are hunched. The {{Wiki|tongue}} is joined to the palate and one takes [[care]] that the {{Wiki|mouth}} is open. And one also takes [[care]] to [[gather]] the [[eyebrows]] and make a [[wrathful]] expression with the {{Wiki|nose}}. The eyeballs are turned upward and the lids of the [[eyes]] are turned down. The [[ears]] are erect and the [[spinal column]] is held straight (and {{Wiki|perpendicular}}). The neck is held tight and held strictly. The left foot is placed on top. And the {{Wiki|stomach}} is pulled in and pressed against the spine. Furthermore, the gaze is very important. Even though there may [[exist]] the pathways of the [[psychic]] [[channels]] for the [[Rigpa]], if one does not control the gaze, the [[virtuous]] qualities will not arise into [[visible]] [[manifestation]]. Therefore, in terms of the [[Rigpa]], in the very early morning, one gazes straight ahead and fixates on the {{Wiki|atmosphere}} one full cubit above the {{Wiki|crown}} of one's head. Gazing straight ahead represents the gaze of the [[Chakravartin]], or [[wheel-turning monarch]] ('[[khor-lo]] bsgyur-ba'i lta-stangs). For a little time during the middle of the morning and at night, one fixates on the {{Wiki|atmosphere}} some sixteen digits beyond the [[eyebrows]]. And this is the gaze of the dignified [[lion]] (seng-ge 'gying-pa'i lta-stangs). Then, at the time of midday, one should fixate just a little in front of the [[eyebrows]]. That represents the gaze of [[Sangwa Dupa]]. or [[Guhyasamaja]] ([[gsang-ba]] 'dus-pa'i lta-stangs). And moreover, the [[essential]] point of the [[mind]] is very important. Because everything ultimately returns into that (the [[Natural State of the Nature of Mind]]), if one does not control the [[Rigpa]], the [[virtuous]] qualities will not come forth. Therefore, at that time, one should not think of the {{Wiki|past}} and similarly not speculate about the {{Wiki|future}}. All [[memories]] which are adventitious and which suddenly originate are dispatched and cut off at the [[root]]. And with regard to [[awareness]], one cultivates a {{Wiki|firmness}} (and stability). One simply remains in a [[condition]] of presence without any foundation and is free of any [[root]]. [43] In addition, the [[essential]] point of [[breathing]] is very important. Even though one has within oneself the [[Clear Light]] of [[Rigpa]], or [[intrinsic Awareness]], if that is not stimulated by the [[vital]] [[winds]] which may be either [[pure]] or impure, the [[signs]] of heat will not immediately arise. Therefore, at the time when one first settles into the session (of [[meditation practice]]), one should expel the [[poisons]] of the [[vital]] [[winds]] (as exhaled [[breath]] nine times). Then one should focus [[awareness]] on the [[prana-vayu]] , or [[vital energy]], [44] and fixate it at such (locations)
  
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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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Tl1e Pm1Cif?al l_)rm;t1ce: dngos-gz/11
  
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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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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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177
  
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II.
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as the [[crown of the head]] or between the [[eyebrows]]. The [[breath]] that is controlled (by [[pranayama]]) remains moving internally and externally in a leisurely fashion through the two nostrils. At that particular time, the [[breath]] is moving, and at the time when the [[vital]] [[winds]] of the [[space element]] move, having controlled the [[essential]] points of the [[body]] and the gaze very much, when one [[meditates]], there will be a change and a great [[development]] and a special [[vital]] [[wind]] will [[gather]] and move though the left nostril. Because this represents a very great [[development]], one should perform the method of the hands for moving it through the left (nostril), such as during the daytime, adopting the [[essential]] points of [[breathing]] and the [[yantra]] movements and during the nighttime (the proper) [[sleeping]] position (that is to say, the [[position of the sleeping lion]]). The [[reason]] for this {{Wiki|emphasizing}} the left side is that there [[exists]] a gateway for the [[channel]] of [[gnosis]], or primal [[awareness]] (jnana-nadi), and the flow of the discursive [[thoughts]] [[embodying]] the [[kleshas]], or [[emotional defilements]], are cut off. [44] A2. Observing the Practice
  
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T he direct introduction to [[Energy]] as being self-manifestation
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With [[respect]] to the second [[consideration]], there [[exists]] also the full measure of the session of practice (thun [[tshad]]). At the beginning one should [[meditate]] for many enumerations in terms of short sessions. And progressively, on each day one should extend them by making (the sessions) longer. And finally one settles into being established in the [[calm]] [[state]]. At that point, the [[yoga]] of the [[dark retreat]] (mun-pa'i [[rnal-'byor]]) becomes very important to the {{Wiki|individual}}. Any eating or other [[activity]] becomes integrated with contemplation. But because of the diminishing of the [[quality]] of [[gnosis]], or primal [[awareness]] (ye­ shes), at the time of midday one should [[relax]] a little bit (and cease the practice). Because one is [[dependent upon]] [[diligence]] in general, one should practice without [[laziness]] or [[indifference]]. A3. The [[Arising]] of [[Visions]] in [[Space]]
  
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Ill.
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With [[respect]] to the third [[consideration]], because one has practiced in that way, one comes to separate the [[impurities]] from the [[purity]] of [[Rigpa]] (rig-pa'i clangs snyigs phyed). Here one adheres to the [[essential]] points of the [[vital]] [[winds]] and of the [[mind]]. Because one opens the gates of the [[channels]], there [[exist]] the [[causes]] and the [[conditions]] for the [[purified]] [[fire]] (which is total or full) and this ([[fire]] within the [[body]]) is
  
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T he direct introduction to the [[Trikaya]] that represents the Fruit
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781
  
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[[[rang-snang]] [[rtsal]] gyi [[ngo-sprod-pa]]], and [[['bras-bu]] sku-gsum gyi [[ngo-sprod-pa]]].
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[[The Practice of Dzogchen]] 1n the [[Zhang-Zhung]] [[Tradition]] of [[Tibet]]
  
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Outl1nes ot me Cmtents ot the Texts
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made to fly upwards (once ignited) by the [[winds]]. This represents the [[inherent]] radiance of [[Rigpa]] that abides as the [[Clear Light]]. There [[exists]] no method (to prevent) its [[arising]] afterwards. [46] According to the gNad {{Wiki|drug}}, it is said, "As for the Base, this abides in the middle of the Tsita, or [[physical]] [[heart]], and overflows along the (kati) [[channel]] as its pathway, and arises at the [[lamp]] of the [[water]] ({{Wiki|globe}} like ey eball) as its gateway. In the middle of the {{Wiki|brain}}, in its [[conch shell]] casing (the [[skull]]), it is called the [[channel]] of Tsang-ri pur-lang. From its being but a single [[root]] (when it leaves the [[heart]]), it divides above into two peaks. This hollow tube for the gateway of [[Rigpa]] is like the open {{Wiki|mouth}} of a [[flower]] where its fibers are the doors of the [[channels]]. From along the hollow tube of that [[channel]], it arises as [[five lights]] like the ey e in a peacock's feather." [47] So it is said. And according to the sGrom-ma, it is said, "Within this dense {{Wiki|darkness}} that possesses ray s, one sees a [[celestial]] palace of {{Wiki|light}} that is a clearly [[visible]] [[appearance]]." [48] Even though there may [[exist]] many modes of [[arising]], in the beginning the modes of [[arising]] appear to be external (to the [[practitioner]]). According to the Lha-khrid, it is said, "When the [[vital]] [[wind]] of the [[earth element]] is inserted into the [[central channel]], it will appear like smoke. Accordingly, the [[vital]] [[wind]] of the [[water element]] like a [[mirage]], the [[vital]] [[wind]] of the [[fire element]] like fire-flies or like sparks thrown out from a [[fire]], the [[vital]] [[wind]] of the [[air element]] like day break, and the [[vital]] [[wind]] of the [[space element]] like the [[rising]] of the {{Wiki|sun}} or like the radiance of the sky. These [[visions]] may arise in [[actuality]] or just as [[experiences]]. Internally, when the [[vital]] [[wind]] of the [[earth element]] is inserted (into the [[central channel]]) [[awareness]] becomes {{Wiki|stable}} and firm. Accordingly, when the [[vital]] [[wind]] of the [[water element]] is inserted, the [[mind]] becomes [[happy]], smooth, and flexible. When the [[vital]] [[wind]] of the [[fire element]] is inserted, it is clear and [[emanates]] a little. When the [[vital]] [[wind]] of the [[air element]] is inserted, one [[feels]] high, wild, and y outhful. And when the [[vital]] [[wind]] of the [[space element]] is inserted one comes to fell spacious, radiant, and clear without any [[obscurations]]." Elsewhere also, the exterior and the interior of the room (or house used for the [[dark retreat]]) may become clear without [[obscurations]] (that is to say, one can see in the dark and see the outdoors clairvoy antly ). Also, the flesh and {{Wiki|blood}} and [[channels]] of one's [[own]] [[body]] may become continuously clear (that is to say, one can see continuously inside one's
  
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163
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The Pnr1crpal Practrce dngos gzh1
  
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In detail: I.
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179
  
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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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[[own]] [[body]] as if [[translucent]]). There may also arise [[visions]] which seem that they can be explained as daytime [[visions]]. But with regard to them, one should (continue) to practice with a [[mind]] that is [[happy]], cheerful, and confident, or without any timidity (or faint-heartedness) at their not [[arising]]. This represents the guiding explanation of the [[Clear Light]] in terms of higher [[insight]]. [49] U-YA SMAR-RO! B. The Practice of [[Vision]] with the Sky and with the Sunlight
  
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A.
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Second, with reference to the practices in detail, there are two divisions, namely, 1.
  
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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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[[Purification]] practice in terms of the contemplation of the sky that is clear and [[visible]] and
  
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B.
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2.
  
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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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[[Purification]] practice in terms of the contemplation of the [[lamp]] that is [[inherent]] clear [[luminosity]]. [50]
  
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C.
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B 1. Sky Practice
  
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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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Within the first [[division]], there are four considerations: 1.
  
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II.
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Practicing in any place,
  
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The direct introduction to [[Energy]] as being self-manifestation
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2.
  
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A.
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Practicing on the occasions that are the times,
  
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The direct introduction (to [[visions]]) as being [[self-arising]] [[[rang shar]]
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3.
  
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B.
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Practicing by whatever [[methods]], and
  
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The direct introduction (to [[visions]]) being self-manifestations
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4.
  
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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 modes for the [[arising]] of the [[Clear Light]] as [[experiences]] and as [[visions]] [51]
  
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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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B 1. 1. The Places for Practice With reference to the first [[consideration]], as for the place of practice, it should be a place where one can gaze into the great (vast open) sky, such as from the peak of a high mountain or in the middle of a wide plain, or if one is lower down, even from the roof of a house or below the projection of the roof, and so on, will do. One should prop up one's [[body]] (comfortably ) so that one can just look with ease. There should be wide open spaces in the [[directions]] above and in front. But, in particular, this should be so in terms of [[visible]] {{Wiki|light}}. However, one's [[body]] and one's head engages in the method where the {{Wiki|light}} of the {{Wiki|sun}} does not directly fall on one (that is to say, one sits in the shade).
  
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B2.
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80
  
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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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[
  
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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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The Pract1ce of [[Dzogchen]] in the [[Zhang-Zhung]] [[Tradition]] of T1bet
  
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[[[nang]] dbang-po'i
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According to the [[sNyan-rgyud]] lha-khrid, it is said that, "In [[relation]] to the method of gazing, one may erect a half-house [[shelter]] or a {{Wiki|canopy}} (to insure shade). One should stay in a healthy and [[pleasant]] place, or else, a high mountain. One should [[meditate]] in a place where one can see (clearly ) the great vast expanse of the sky. One should gaze into the [[east]] in (the late afternoon) and the evening and into the distance at {{Wiki|twilight}}." So it is said. B 1.2. The Times for Practice Second, as for the times for practicing: When there have risen the sign (of [[success]]) for the y oga of the [[dark retreat]] above, it indicates that one has [[realized]] a little stability in contemplation or [[samadhi]]. [52] One [[meditates]] from the early morning when the sky is clear until the evening when it is still unshrouded in {{Wiki|darkness}}. One should only forsake the [[meditation practice]] a little at midday. According to the Lha-khrid, it is said, "At the beginning of the early morning, one gazes into the [[clear radiance]] of the sky that is without clouds or hail storms. And in the (late afternoon or) evening, one gazes into the [[east]]. And at {{Wiki|twilight}}, one gazes far off into the distance. Again, according to the mThing-shog, it is said, "In the early morning, one gazes into the [[direction]] of the powerful [[Nagas]] (the [[west]]} and in the evening (or afternoon) one gazes into the [[direction]] of the [[Gandharvas]] (the [[east]])." [53] 81.3. The Method of Practice Third, with regard to the method of [[meditation]] ([[sgom]] tshul), it is said according to the sGron-ma, "The [[mirror]] of the [[mind]] is everywhere clear. So it is revealed in terms of clear [[visions]] when gazing into the sky." [54] Because it said that, one should practice by way of the five [[essential]] points, namely, the [[essential]] points of the [[body]] in terms of the [[posture]] described above. [55] As for the gazes which represent the [[essential]] points of the [[senses]] (lta-stangs dbang-po'i gnad), it is said according to the Lha-khrid, "One should gaze with the gaze of the dignified [[lion]] or with the gaze of [[Sangwa Dupa]]." [56]
  
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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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The Pnnctpal Practtce dngos-gzh1
  
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64\
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la1
  
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The Pract1ce of [[Dzogchen]] in the [[Zhang-Zhung]] Tradit1on of T1bet
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Even though one may perform either of these two (gazes), one should practice the integrating of the three spaces (the external, the internal, and the secret). Because there is the [[space]] of the sky that [[exists]] externally, namely, the [[empty]] {{Wiki|atmosphere}}, one should fixate on just that. The hollow tube of the (kati) [[channel]] is also [[empty]]. Because this represents the internal [[space]] of the [[senses]], one should train oneself with regard to just that. Moreover, the [[Nature of Mind]] is [[empty]]. And because it represents the secret [[space]] of the meaning and the indication, one should produce {{Wiki|firmness}} (or stability in contemplation) with regard to just that. [57] Then, with regard to the [[essential]] point of the [[breathing]], it is the holding (of the [[breath]]). According to the mThing-shog, it is said, "Forsaking them is the {{Wiki|training}} with regard to the [[subject]] and [[object]], whereas holding the [[breath]] is the [[essential]] point in terms of [[Rigpa]]." So it is said. [58] With regard to that, one should engage in the practice of the three non-enterings The [[prana-vayu]] (the [[vital energy]] in the [[breath]]) should not enter from above. Because it represents the [[horse]] of the [[Rigpa]], while focusing one's [[Rigpa]], one should hold the [[breath]]. Because of the [[effort]] of [[pranayama]], it does not enter into obstruction. The [[breathing]] is in {{Wiki|equal}} parts and moves inside ({{Wiki|inhalation}}) and outside ({{Wiki|exhalation}}) in a leisurely fashion. Thereby, ([[breathing]] naturally) the secret [[wind]] does not enter into rigidity. Particularly, at the time when the [[vital]] [[winds]] of the [[air element]] are moving, one should tame and control (the [[breathing]]) very much. [59] This with reference to the [[essential]] point of never being separated from the [[samaya]] commitment, according to the gZer-bu'i rtsa 'grel, it is said, "Without blinking the ey es, one should remain staring with [[open eyes]] at the [[object]], thereby one will [[recognize]] the [[Kunzhi]] without [[thoughts]]." [ 60] Consequently, one should perform the practice of the three immobilities. When the [[body]] is immobile, the [[psychic]] [[channels]] become immobile and so one does not then engage in [[actions]], movements, or shaking (the [[body]]). When the [[channels]] are immobile and because the [[eyes]] are also immobile, one no longer engages in shifting or moving about. When the [[eyes]] are immobile, then the [[mind]] is immobile. Therefore, one should not squint, blink, or look from side to side. Thereafter, in terms of the [[essential]] point of [[Rigpa]], one should just be {{Wiki|aware}} of whatever arises before the [[eyes]]. [ 61]
  
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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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821
  
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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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The Practtce of [[Dzogchen]] in the [[Zhang-Zhung]] Tradttton of [[Tibet]]
  
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b. Internally,
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Then, with regard to the [[essential]] points of the three relaxations (glod-pa [[gsum]] gyi gnad), it is said according to the gZer-bu, "Because it says to fixate the [[mind]] by means of the three [[methods]] of just letting things be ([[bzhag]] [[thabs]] [[gsum]]), one should engage in this practice of the method of just letting things be. Because it says that one should just be fresh without doing anything artificial (or contrived), one should free oneself from [[thoughts]] and [[memories]] that [[grasp]] at things. Because it says that one should settle naturally into one's total [[inherent]] [[condition]], one should directly settle into the [[relaxation]] that represents the [[condition]] of [[existence]] of the [[Kunzhi]]. Because it says that one should settle down into a natural [[condition]] without modifications or adulterations, one should not revert to attempting to rectify things or put them in order ({{Wiki|artificially}}). [ 62] Bl.4. The [[Arising of Phenomena]] Fourth, with regard to the modes of [[arising]] ('char tshul) (of the [[visions]]), as it says in the sGron-ma, "In the (total) {{Wiki|darkness}} one will see [[visions]] possessing {{Wiki|light}}. One will see [[magical]] apparitions of networks of rays which are similar to cobwebs or threads." These ([[phenomena]]) represent the [[inherent]] radiance of one's [[own]] internal [[Rigpa]] or [[intrinsic awareness]] overflowing along the pathways of the [[psychic]] [[channels]] and [[arising]] into [[manifestation]] in the {{Wiki|atmosphere}} (in front of oneself). As above, holding suspended the [[vital]] [[winds]] of the [[elements]] (produces [[visible]]) [[signs]] . Elsewhere, there may appear white atmospheric [[phenomena]], straight lines, [63] and zig-zag-like [[phenomena]] like lightening, or [[phenomena]] like a [[mirror]] of {{Wiki|crystal}}, or like the wings of a bee, or like golden [[eyes]], or like smoke, or like a [[mirage]], or like a yak-hair blanket, or even becoming like the {{Wiki|color}} of the sky. Or elsewhere, from the [[inherent]] radiance of the five gnoses, or modes of primal [[awareness]], [64] there may arise various different [[forms]] such as [[rainbows]], or glossy {{Wiki|silk}} cloth being opened, or patterns of nets and half-nets, or chessboard patterns, or patterns of triangles, [[stupas]], [[lotus flowers]], and so on. Or (there may appear) the [[bindus]] of [[Rigpa]] (tiny {{Wiki|luminous}} [[spheres]] of [[awareness]]) that have the {{Wiki|color}} of {{Wiki|crystal}}, being like scattered globules of quicksilver, or [[bindus]] (tiny [[rainbow]] [[spheres]]) arranged in pavilions of [[five lights]] surrounded five by five by perimeters of [[rainbow light]], or like the threads of [[compassion]] that are rays, or like extended threads
  
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one is directly introduced to the secondary
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The Pmlclpal Pract1ce [[dngos-gzhi]]
  
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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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I
  
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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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sa
  
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III.
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which are white or {{Wiki|silver}}, or like chains of {{Wiki|iron}}, or like chaotic ribs of [[parasols]], or like combs scattered in the {{Wiki|atmosphere}}, and so on. [65] In this way, there originate [[inconceivable]] modes for the [[arising]] for [[visions]] which are seen as these above. By means of the instructions for the [[essential]] points of the [[Path]] of Means, in terms of primal [[awareness]] and [[bliss]], the [[vital]] [[winds]] are [[gathered]] a little into the [[central channel]]. And because of the uniting of [[vital]] [[wind]] (or [[subtle energy]] ) and [[mind]], the gateway s of the [[channels]] are opened just a little. And because of the strength of one's practice, the [[purity]] of [[Rigpa]] is separated from the [[impurities]], thereby externally there commences the [[arising]] of [[visions]] of the [[Clear Light]] that represent higher [[insight]] and internally, having {{Wiki|projected}} the [[Rigpa]] which is [[primordially pure]] in its nakedness, at this time [[experience]] and [[understanding]] come forth more and more clearly. Because there is produced in one's [[mind-stream]] simultaneously the entering into [[virtuous]] qualities both external and internal, it is very important that one produces [[diligence]] at that time. [66] This represents the guiding explanation of the sky (practice) in terms of the [[Clear Light]]. [67] U-YA SMAR-RO! B2. The Practice with Sunlight
  
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The direct introduction to the [[Trikaya]] that represents the Fruit
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Second, within the practice of contemplation of the [[lamp]] of [[inherent]] clarity, there are four considerations, namely, 1.
  
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A.
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The places where to practice,
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The direct introduction to [[Buddhahood]] in its [[own]] [[form]] [sangs­
 
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[[['bras-bu]] sku-gsum gyi [[ngo-sprod-pa]]]: [[rgyas]] rang chas su [[ngo-sprad-pa]]] B.
 
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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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C.
 
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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 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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C2. The issuing of the command [[[bka' rgya]] gdab-pa].
 
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[[Chapter]] Three
 
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The [[Principal]] Practice: [[dngos-gzhi]]
 
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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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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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In the beginning (of the [[path]]), when one has not (previously) fixated the [[mind]], one now fixates the [[mind]],
 
  
 
2.
 
2.
  
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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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The times for the occasions of practicing,
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1
 
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66 [[The Practice of Dzogchen]] 1n the [[Zhang-Zhung]] Tradlt1on of T1bet
 
  
 
3.
 
3.
  
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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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Practicing in terms of whatever [[methods]], and
  
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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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4.
  
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The [[essential]] point of the [[body]],
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Because one has practiced in that way, there are the modes for the [[arising]] of the [[virtuous]] qualities. [68]
  
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2.
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B2.1. The Places of Practice
  
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The [[essential]] point of the gaze, and
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With regard to the first [[consideration]], when one attains just a little stability with regard to these [[experiences]] in terms of the above, both in general and in detail (that is to say, the [[dark retreat]] and the sky practice), thereupon the [[signs]] of heat (or [[success]] in the practice) will arise in one's [[own]] [[mind-stream]]. Therefore, (at that time) one should practice in the boundary area between the shade and the {{Wiki|sun}}, such
  
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3.
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84[
  
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The [[essential]] point of the {{Wiki|training}}. [5]
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The Pract1ce of [[Dzogchen]] 1n the [[Zhang-Zhung]] [[Tradition]] of [[Tibet]]
  
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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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as in a house that is open on one side which is built in a high place that is naturally isolated (and secluded), but where the rays of the {{Wiki|sun}} (can clearly be seen) for long distance with a wide view. Or else, somewhere that there is shade, such as a rock over-hang, a large [[tree]], or a cliff. [69] B2.2. The Times for Practice Second, the time (for practice) is properly the early morning just when the {{Wiki|sun}} is [[rising]] (above the horizon). One can practice anywhere at that time when there is some shade and when (the sky) is not obscured by the [[wind]] or the clouds. B2.3. The [[Methods]] of Practice Third, as for the [[methods]], according to the sGron-ma which refers precisely to that, it is said, "[[Mindfulness]] is the {{Wiki|spear}} of the [[mind]] and one should fixate it (that is, aim it) at the shield of {{Wiki|light}} that are these [[visions]]." [70] Moreover, according to the Great [[Lama]] ([[Dranpa Namkha]]), "Those persons possessing the [[karma]] and the [[good fortune]] should cut off [[delusions]] in terms of the rays of the {{Wiki|sun}}." [71] Then, with regard to that (method of practice), there [[exist]] three further considerations: B2.3a. The Positions of the [[Body]] First, with regard to the [[essential]] points of the [[body]] (Ius gnad), there are the assuming of the five [[essential]] points (or positions) of the [[body]] that will suddenly produce the [[Clear Light]] (that is to say, the [[Thodgal]] [[visions]]). With reference to that, there are five ([[postures]] for the practice), namely, 1.
  
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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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The method of the dignified [[lion]],
  
 
2.
 
2.
  
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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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The method of the reclining [[elephant]],
  
 
3.
 
3.
  
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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 method of the crouching [[ascetic]],
  
 
4.
 
4.
  
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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 method of the waddling {{Wiki|goose}}, and
  
 
5.
 
5.
  
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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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The method of the {{Wiki|crystal}} {{Wiki|antelope}} climbing a rock. [72]
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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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Tr1e Pnnc1pal Pract1ce dngos-gzh;
 
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167
 
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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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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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The Princ1pal Practice dngos-gzht
  
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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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las
  
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&a\
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B2.3a.l. The Position of the Dignified [[Lion]]
  
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[[The Practice of Dzogchen]] in the [[Zhang-Zhung]] Trad1t1on of T1bet
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As for the first (of these positions): One assumes a position that is like a {{Wiki|dog}} (sitting on his haunches). The two balls of the feet are planted firmly on the ground and one's {{Wiki|weight}} is placed on the feet. The two arms are extended and {{Wiki|perpendicular}}. They are placed inside the kneels and the palms of the hands are supported on the ground. The waist is straight and one sits in a crouching position. The lower [[wind]] is controlled a little and the arms are stretched out. [73] In terms of its positive qualities, having suppressed the [[vital]] [[winds]] that [[cause]] the [[functional mind]] to move, (thereby producing discursive [[thoughts]]), the {{Wiki|mouth}} of the [[channel]] of [[Bodhi]], which is the [[central channel]], is opened. Externally, the [[visions]] immediately arise and internally, the Dharmakay a, the [[pure]] {{Wiki|contemplative}} [[state]] that {{Wiki|transcends}} the [[thought]] process, arises. [74] B2.3a.2. The Position of the Reclining [[Elephant]]
  
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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).
+
Second, ly ing down on one's belly, the {{Wiki|weight}} is thrust upon the two elbows and the two balls of the feet. With the two hands one raises up without shaking and presses the knees to the {{Wiki|chest}}. [75] The knees do not {{Wiki|touch}} the ground. As for its positive qualities, having suppressed the [[vital]] [[winds]] that [[cause]] {{Wiki|movement}}, one obstructs [[desires]] that give rise to [[lust]] and [[attachment]] and extracts them from the [[root]] of [[existence]], thereby increasing one's strength like an [[elephant]]. Externally the [[pure]] fields arise in their [[perfection]] (as complete) and internally developments are produced with regard to [[experiences]] and [[understanding]]. [76] B2.3a.3. The Position of the Crouching [[Ascetic]]
  
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The Princpal Pract1ce [[dngos-gzhi]]
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Third, the soles of the feet are fixated on the ground and one sits in a crouching position. The two knees are gripped in the corners of the elbows and the two hands hold the middle parts of the arms. One controls the lower [[wind]] and the {{Wiki|weight}} is bestowed on the feet. The neck is bent just a little. As for its positive qualities, it increases the heat of [[fire]] which [[causes]] {{Wiki|maturation}}. It pacifies both coarse and {{Wiki|subtle}} discursive [[thoughts]]. Externally [[visions]] of the Nirmanakay a arise and internally special clear [[visions]] are produced in the [[mind-stream]]. [77]
  
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169
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as\
  
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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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The Pract1ce of Ozogchen in the Zhang-Z?lung [[Tradition]] of [[Tibet]]
  
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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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B2.3a.4. The Position of the Waddling {{Wiki|Goose}}
  
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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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Fourth, as for the position of the waddling {{Wiki|goose}}, one should plant one's right elbow on the ground, with the right cheek cradled in the (right) palm and one rests the left hand on the thigh and one presses the buttocks. The two {{Wiki|legs}} are bent a little at the hollows of the knees, with the two calf {{Wiki|muscles}} piled one on top of the other, and one gazes. As for its positive qualities, having inserted the [[vital]] [[winds]] into the [[central channel]], strange and marvelous [[phenomena]] are seen and the [[visions]] arise immediately. [78] B2.3a.5. The Position of the {{Wiki|Crystal}} {{Wiki|Antelope}}
  
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70
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Fifth, sitting in a crouching position, one presses the knees to the {{Wiki|chest}}. [79] The two hands pull from the outside to the inside of the knees and with the thumbs pull on the right and left [[ears]]. The spine is straight and the {{Wiki|weight}} is bestowed on the feet. As for its positive qualities, having obstructed the [[subject]] and [[object]] in terms of [[delight]], this opens the doorways of the [[channels]] of [[gnosis]], or primal [[awareness]] ([[ye-shes]]), on the right. Externally the masses of [[thoughts]] arise as primal [[cognitions]] and internally there arises a [[state]] of contemplation that is inherently clear and without [[grasping]] at anything. [80] B2.3b. The Five Gazes Second, with [[respect]] to the gazes, it is said that, "At the time of assuming the [[essential]] point of the [[body]] in the [[lion]] position, one gazes upward with the gaze of the [[Dharmakaya]] (bon-sku'i lta-stangs). Gazing upward through the [[eyebrows]], a [[sense]] of presence is keenly felt." [81] Similarly, at the time of assuming the second position (that of the reclining [[elephant]]), it is said that there [[exists]] the gaze of the [[Sambhogakaya]] (rdzogs-sku'i lta-stangs) which is [[intermediate]]. That is, one fixates in a staring fashion straight ahead without moving or shaking. [82] At the time of assuming the third position (that of the crouching [[ascetic]]), one should perform the gaze of the [[Nirmanakaya]] (sprul­ sku'i lta-stangs) which (looks) downward. The eye-lids are down (half closed) and one fixates downward.
  
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I
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The Pnrlclpal Pract1ce dngos gzh1
  
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[[The Practice of Dzogchen]] in the [[Zhang-Zhung]] [[Tradition]] of [[Tibet]]
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ls7
  
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1.
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At the time of assuming [[the fourth]] position (that of the waddling {{Wiki|goose}}), one performs the gaze of [[Skilful Means]] ([[thabs]] kyi lta-stangs) to the right and one should look to the right out of the corners of the [[eyes]]. And at the time of assuming the fifth position (that of the {{Wiki|antelope}}), one performs the gaze of [[Discriminating Wisdom]] ([[shes-rab]] kyi lta-stangs) to the left. One looks to the left out of the corners of the two [[eyes]]. B2.3c. Training in the Practice With [[respect]] to the third further [[consideration]], the {{Wiki|training}} represents the [[essential]] point of the [[mind]]. Even though these gazes may be performed anywhere, one should engage in the practice of unifying the Three Lamps. Externally, the [[Lamp]] of [[Existence]] is tethered and held fast and it is fixated on (the {{Wiki|light}} of the rays of) the {{Wiki|sun}}, or the [[moon]], and so on. Internally, the [[Lamp]] of the [[Senses]] is fixated on the [[space]] where [[Rigpa]] is in [[harmony]] with the [[eyes]]. Secretly, the [[Lamp]] of [[Rigpa]] is not loose, but controlled. One should not fall into [[laziness]] (and neglect), but remain scrupulous and firm (in terms of the practice). [83] Furthermore, at that time, one should be {{Wiki|aware}} of three important matters, namely, 1.
  
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Practicing [[meditation]] in whatever way,
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The [[essential]] point of the [[body]] is indeed very important. Having kept under control the [[psychic]] [[channels]] and the [[vital]] [[winds]], because it is necessary to produce suddenly a higher [[insight]],
  
 
2.
 
2.
  
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The {{Wiki|training}} in that, and
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3.
  
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3.
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without being irregular or defective, one should train oneself well in the [[essential]] points. The gaze is also very important. Although hidden and concealed, (the [[visions]]) are certain to be {{Wiki|projected}} into visibility and will come to [[exist]] in their full measure, where one does not fabricate any [[thoughts]]. Moreover, the [[essential]] point of the [[mind]] is very important. Because everything comes to it (eventually), it is very important to integrate everything into it (the Natural [[State]]) in [[actuality]]. [84]
  
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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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sa\
  
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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]] Trad1t1on 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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B2.4. The [[Arising]] of [[Visions]]
  
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2.
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Third, with regard to the mode of [[arising]] (of the [[visions]]): Within the interior (of the [[heart]]), [[Rigpa]], or [[intrinsic awareness]], [[exists]] [[having the nature of]] the [[five lights]] and thereupon it overflows into the open hollow (tube) of the (kati) [[channel]] where it abides. But because, externally it encounters (in the outer [[world]]) the capacity for {{Wiki|reflection}} (len-kha) of the [[mandala of the sun]] (in the sky), it arises visibly as the various [[visions]] of {{Wiki|light}}, rays, and [[bindus]] (points of {{Wiki|light}}). Furthermore, as it was shown above, because it encounters the capacity for {{Wiki|reflection}}, which may be either external or internal, on these occasions those [[visions]] that arise previously are (especially) clear and [[pure]], beautiful, sparkling, and clearly [[visible]]. Because these [[visions]] [[manifest]], together with just a little moving and shaking, they come to arise so as to fill the entire sky and {{Wiki|atmosphere}}. And with regard to them, without engaging in any [[exertions]] by way of [[thinking]] or analyzing them, as previously one practices (in [[relation]] to them) in a totally self-originated, self­ [[arising]], and self-liberating fashion. [85] As for the positive qualities of this, it is said according to the Lha­ [[khrid]] that "A [[state]] of contemplation or [[samadhi]] that is all-pervading
  
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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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and all-encompassing like the sky will be produced in one's mind­ {{Wiki|stream}}." [86] And moreover, the 'Bum (the [[Prajnaparamita Sutra]]) speaks of "A [[samadhi]] of {{Wiki|light}} that is clear and bright and very quick," and "Having [[recognized]] (or apprehended that), one comes to obtain total [[release]] (which is [[liberation]])." [87] And elsewhere, according to the Nyi-khrid,
  
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3.
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"Because there
  
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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]
+
[[exist]] [[methods]] for the [[development]] of both daytime [[visions]] and the nighttime [[visions]] such as above, at those times respectively and on those occasions one may perform the appropriate practices. However, if one relies upon them continuously (gazing at sunlight for too long a time), this may [[cause]] discomfort to one's [[health]] (in general) and to one's [[sense]] of [[sight]] (in particular). Therefore, one should know what to accept and what to reject (in terms of the amount and duration of practice). Afterwards, in terms of these three practices (above), by way of the method of adding one on top of them, all of them can be united in practice (and come to reinforce and help each other). [88] But if one cannot endure the practice in terms of one's [[health]] and [[senses]], then according to the mThing-shog, one may practice the [[vital]]
  
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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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The Pnnc1pal Pract1ce: dngos gzh;l89
  
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The Pnnc1pal Pract1ce dngos gzh1
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instructions regarding the lustrous {{Wiki|Chinese}} cloth. Here one employs the above method, but with one's head inside a curtain of blue cloth and then one gazes (at the {{Wiki|light}} of the {{Wiki|sun}}). [89] This represented the guiding explanation for the daytime (practice) of the [[Lamp]] of [[inherent]] clear [[luminosity]]. [90] U-YA SMAR-RO! IIIC. Special [[Methods]] for Developing the [[Vision]] Practice
  
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171
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Third, in terms of [[development]] by way of the instructions on the special [[essential]] points, there are three considerations, namely, 1.
  
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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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[[Development]] by means of the [[essential]] points for the [[Path]] of Method,
  
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2.
  
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The Pract1ce of [[Dzogchen]] in the [[Zhang-Zhung]] [[Tradition]] of [[Tibet]]
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[[Development]] by means of the [[purification]] of the [[vital]] [[winds]] and the [[mind]], and
  
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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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H1e Princ1pal Practice. [[dngos-gzhi]]
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[[Development]] by means of the instructions concerning the [[visions]] at night. [91]
  
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Cl. [[Visions]] and the Appropriate Gazes
  
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B. Training in the Practice of the [[Dark Retreat]]
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First, with [[respect]] to the [[visions]], there may arise lights and rays and [[bindus]] and (at first) and at first their {{Wiki|color}} will be white for the most part. When there arise (in one's [[visions]]) many [[crescent moon]] shapes, it is because one is holding (and suspending) the [[vital]] [[winds]] of the [[space element]]. (At that time) the gaze of the [[Dharmakaya]], where one looks upward (as much as possible), will be the most important. [92] When, for the greater part, there arise oblong (and rectangular) shapes and (the predominant) {{Wiki|color}} is [[red]], it is because is holding (suspended) the [[vital]] [[winds]] of the [[fire element]]. (At that time) the gaze of the [[Nirmanakaya]], where one looks downward, will be the most important. [93] When, for the greater part, there arise square shapes and the (predominant) {{Wiki|color}} is [[yellow]], it is because one is holding (suspended) the [[vital]] [[winds]] of the [[earth element]]. (At that time) the gaze of Means will be the most important. [94] When, for the greater part, there are round shapes and [[green]] is the (predominant) {{Wiki|color}}, it is because one is holding (suspended) the [[vital]] [[winds]] of the [[air element]]. (At that time) the gaze of [[Wisdom]] will be the most important. [95]
  
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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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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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The Pract1ce of [[Dzogchen]] in the [[Zhang-Zhung]] [[Tradition]] of [[Tibet]]
  
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[[The Practice of Dzogchen]] 1n the [[Zhang-Zhung]] Trad1t1on of T1bet
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When, for the greater part, there are triangular shapes and azure colors (are predominant), it is because one is holding (suspended) the [[vital]] [[winds]] of the [[water element]]. (At that time) the gaze of the [[Sambhogakaya]], where one gazes straight ahead (in the middle), will be the most important. [96] When all the lights and the rays and the [[bindus]] originate in {{Wiki|equal}} proportion, when the [[five colors]] are perfected and the five shapes are also complete, then (it is a sign) all of the five [[vital]] [[winds]] and the [[five elements]] have come under control in terms of the [[essential]] points (of the practice). [97] (At such a time) any of these three: the gaze of the dignified [[lion]], the gaze of the [[Chakravartin]], or wheel­ turning {{Wiki|monarch}}, and the gaze of [[Sangwa Dupa]], may become the most important. These gazes represent the [[essential]] points for the [[Path]] of Means which is [[taught]] here, together with the modes of [[arising]] (for the [[visions]]) externally. Because there is the assuming of these positions in general with [[respect]] to all the practices for the daytime [[visions]] and the nighttime [[visions]], one should know them thoroughly. [98] C2. [[Purification]] of the [[Vital]] [[Winds]] and the [[Mind]]
  
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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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Second, in terms of the [[yoga]] of (the [[vital]] [[winds]] and) the [[mind]], there [[exist]] three considerations, namely, 1. The disposition or mode of abiding for the [[psychic]] [[channels]], the
  
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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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[[vital]] [[winds]], and the [[bindus]], 2. The [[reasons]] why it is necessary to {{Wiki|purify}} them, and 3. The [[methods]] for purifying them in whatever way [99]
  
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The practices in general,
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C2.1. How the [[Psychic]] [[Channels]] Abide With [[respect]] to the first [[consideration]], there is the hollow tube opening of the [[central channel]] at the [[heart]] (she-thun) by means of the [[vital]] [[wind]] (of [[Udana]]) that pulls (or draws) upward. It enters at the {{Wiki|mouth}} of the gateway of [[Brahma]] and this represents the veritable pathway to [[Nirvana]]. And by means of the [[Apana]] [[wind]], (the [[central channel]]) is opened downward. it enters into the secret place and this represents the Pathway to [[Samsara]]. [100] From the large {{Wiki|mouth}} of the right-side white [[channel]] at the spine, it moves upward to the right of the [[central channel]] at the spine, it moves
  
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ll1e Pnncpal Pract1ce cJngos-gzht
  
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The practices in detail, and
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191
  
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upward to the right of the [[central channel]]. [101] From the {{Wiki|brain}} to the right nostril, it comes out of that gateway. This represents pathway of fault (or defect) because of the rough [[breathing]] of [[ignorance]] and the [[kleshas]] or [[emotional defilements]] that move there. From the juncture (at the spine) of the left-side [[red]] [[channel]], it moves from the left of the [[central channel]] and it comes out the left nostril as its gateway. This represents the [[Path]] of the [[Virtuous]] Qualities because the [[vital]] [[winds]] of [[bliss]] and the primal [[cognitions]] of [[Rigpa]] that move there. From (these three [[channels]]), they separate into some eighty-four thousand lesser branch ([[channels]]) and in turn into twigs and leaves. And all of them serve as the support for the [[mind]] and the [[body]]. However, if one condenses all of them, they are principally these three ([[channels]]). (102] And with regard to the [[breathing]], even though there are many kinds of [[breathing]], if one condenses them, on the right side there are the movements of the rough [[breathing]] (rtsub [[rlung]]) of the [[kleshas]] or [[emotional defilements]], and on the left side there is the {{Wiki|movement}} of the [[pleasurable]] or [[blissful]] [[breathing]] of [[gnosis]], or primal [[awareness]]. And (thirdly ), there are the [[inherent]] [[winds]] of [[Rigpa]] which move in the [[central channel]]. With regard to that, one should hold inside oneself the [[blissful]] [[winds]] of [[gnosis]] and expel outside the rough [[winds]] of the [[kleshas]]. Just this holding represents the [[essential]] point of the [[inherent]] [[winds]] of [[Rig-pa]]. [103] Even though there [[exist]] many [[bindus]], they may be condensed into two ([[principal]] kinds of [[energy]] droplets), namely, the [[pure]] [[bindus]] of [[Awareness]] and the impure [[bindus]] of semen. Furthermore, having relied upon these impure [[bindus]], one should enter into the [[essential]] point in terms of the [[pure]] [[bindus]]. [104] C2.2. Why it is Necessary to {{Wiki|Purify}} the [[Psychic]] [[Channels]] As for the second [[consideration]], one should endeavor to insert the [[blissful]] [[winds]] of [[gnosis]] into the [[central channel]], which is the [[king]] among all the [[channels]]. When one adheres to this [[essential]] point of the [[bindus]] of [[Rigpa]] which are [[pure]] in themselves, externally there will come [[visions]] that can be seen with clarity and internally there will originate from that all of the energies of [[experience]] and [[understanding]]. And when one forcefully purifies the pathway s of [[Rigpa]], there will come no deviations from these pathway s of [[Rigpa]]. So it is said.
  
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[[Development]] by way of the instructions on the [[essential]] points. [39]
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The Pnr1c1pal Pract1ce dngos gzt11
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92 The Pract1ce of [[Dzogchen]] in the [[Zhang-Zhung]] [[Tradition]] of [[Tibet]]
  
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Again, according to the sGron-ma, it is said, "[[Kunzhi]] and [[Rigpa]] have remained as the [[essence]] which have abided from the very beginning and they have abided in the center of the Tsita (or the phy sical [[heart]]). This ([[Rigpa]]) has arisen in a self-arisen manner within the [[central channel]] which is the pathway. [105] "Moreover, the [[Kunzhi]], which is like the sky, pervades everywhere in general, but having be come obscured by the masses of clouds that represent [[delusions]], there [[exists]] clarity no longer. However, with regard to the pathway of the [[central channel]], being in itself like the sky without clouds, it abides there as total directly penetrating primal [[awareness]] or [[gnosis]]." [106] So it say s. C2.3. The [[Methods]] of [[Purification]] Third, with [[respect]] to the [[methods]] of [[purification]], there [[exist]] three (kinds of [[breathing]]), namely, 1. [[Purification]] in terms of gentle [[breathing]],
  
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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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2. Control in terms of rough [[breathing]], and 3. Stabilization in terms of natural [[breathing]]. [107] C2.3a. Gentle [[Breathing]] Within the first [[consideration]] (gentle [[breathing]]), there are three aspects, namely, 1. The [[essential]] point of the [[body]],
  
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2. The [[essential]] point of the [[functional mind]], and 3. The [[essential]] point of the [[breathing]]. [[[108]]] C2.3a.l. The [[Essential]] Point of the [[Body]]
  
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In terms of the first ([[essential]] point), as for the times (for practice), such times as the early morning, the evening {{Wiki|twilight}}, and daybreak (are appropriate). (However) there is no [[reason]] to [[meditate]] when one is drowsy or [[feeling]] dull at midday, nor (when tired or asleep) in the middle of the night. So said the great [[Lama]]. [109] As for the place (of practice), one should stabilize and greatly develop (the presence of) [[Rigpa]] while (practicing) in the [[dark retreat]] house. [11 0]
  
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The Pnrlcpal Practrce dngos-gzt11
  
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([[Upadesha]]),
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Then, in terms of the [[methods]], it says according to the gZer-bu, "It is said that the [[essential]] point of the [[body]] is to control it and one should assume the position possessing the five [[mudras]] (as described) above. And one should keep (the position) tightly according to the {{Wiki|rule}} and not loosely." [111] In this way one should proceed to the [[essential]] point. C2.3a.2. The [[Essential]] Point of the Functional [[Mind]] With regard to the second, from inside the interior (of the [[body]]), the white [[right channel]], the left [[red]] [[channel]], and the [[central channel]] (all meet) at the secret place, whereat the right and the [[left channels]] enter into the [[central channel]] and become a single central tube. At the [[crown of the head]], the azure-colored [[central channel]] is like a cut-off hollow tube of {{Wiki|bamboo}}, whereas the right and the [[left channels]] are similar to an entwining lasso and its knots. And in terms of that, there are produced (by [[visualization]]) three ([[chakras]] that are above, in between, and below known as) the Pu­ she-li [[chakras]]. Moreover, in terms of each of these ([[chakras]]), they separate (and divide) into 4 x 4 petals which themselves have [[channels]] (originating from them). From these [[channels]] at their edges, they divide into the eighty-four thousand lesser [[channels]]. which are above, below, and in between. These have the aspect of fine threads (or cobwebs) on [[trees]]. And one's [[own]] [[physical body]] generates them as a network of [[channels]]. C2.3a.3. The [[Essential]] Point of the [[Breathing]]
  
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Then, with regard to the [[breathing]], it is said according to the gZer­ bu, "Because it says that one should hold (and reign in) the [[horse]] of the [[breath]], by checking the side of the non-movement of the [[breath]] through the nostrils, (one finds where) the [[breath]] is blocked. Then by performing the [[yantra]] exercise of the {{Wiki|Chinese}} lady {{Wiki|weaving}} {{Wiki|silk}} and exhaling the [[breath]] strongly, and because one does this a few times, (the [[breathing]]) will become equalized (through both nostrils). Then one should inhale and exhale together nine times equally. Then, according to the mThing-shog, it is said, "The antidote to discursive [[thoughts]] is found in carrying out the [[essential]] explanation of the three letters or {{Wiki|syllables}} that are recollected, where one moves the [[breath]] outside and inside." [112]
  
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considerations: 1.
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The Pract1ce of [[Dzogchen]] in the [[Zhang Zhung]] Tradlt1on of [[Tibet]]
  
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Controlling (the [[body]], the gaze, and the [[mind]]) by way of the five [[essential]] points,
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Furthermore, the [[OM]] on the left side, the A on the right side, and the [[HUM]] in the center ([[channel]]) [[emanate]] and return ([[rays of light]]) in {{Wiki|harmonization}} with the [[breathing]]. Moreover, one should think that the [[HUM]] abides, the [[OM]] enters, and the A expels. [113]
  
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One just
  
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Observing (the practice) by means of the secondary [[conditions]] on the [[path of method]], and
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keeps [[breathing]] normally without forcing the [[breathing]] or holding it. By that means, the pathways of the [[channels]] are [[purified]], the gateways of the [[channels]] are opened, the knots in the [[channels]] are {{Wiki|liberated}}, and so it is necessary to cleanse the hollow tubes of the [[channels]]. C2.3b. Rough [[Breathing]] With regard to the second (the rough [[breathing]]), there are two considerations: 1. [[Meditating]] in whatever manner and 2. The modes for the [[arising]] of [[experiences]]. [114] C2.3b.1. The Method of [[Psychic]] Heat With regard to the first [[consideration]], the [[psychic]] [[channels]] and the [[essential]] points of the [[body]] are as they were above. At the juncture of the three [[channels]], there is a [[green]] ([[letter]]) [[YAM]]. On top of that, at about four [[finger widths]], is a dark [[red]] ([[letter]]) [[RAM]]. Then, straight in front of the [[heart]] is [[Self-Awareness]] [[having the nature of]] the ({{Wiki|syllable}}) A. It unfolds effulgently with the [[five lights]] and being clearly [[visible]] as just (the size) of the egg of the lark, one [[meditates]] that it radiates brilliantly and dazzlingly. [115] Then one holds the [[breath]]. From the [[channels]] on the right and the left, because it is invoked by the [[YAM]] {{Wiki|syllable}}, the [[vital]] [[winds]] of primal [[awareness]] (or the [[prana-vayu]] of [[gnosis]]) rises up (in the [[central channel]]) and because this blows upon the [[RAM]] {{Wiki|syllable}}, the [[latter]] blazes up fiercely like a {{Wiki|copper}} needle held in the [[fire]]. It is [[hot]] like the {{Wiki|touch}} of [[fire]]. There [[exists]] this capacity of being blown by the [[winds]] because these two ([[wind]] and [[fire]]) come together. Thereby the closed {{Wiki|mouth}} of the [[central channel]] is suddenly opened without any {{Wiki|independence}} (or [[self-power]]). And the tongues of flame, [[rising]] higher and higher as [[bindus]] ascend to the [[aperture of Brahma]] Here the white [[letter]] [[HAM]] is [[visible]] with its head turned downward. (Due to the proximity of the flames from below) from this [[letter]] [[HAM]], there drip [[bindus]] like drops of melted [[human]] fat. Thereupon one [[meditates]] that
  
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The PrlllCipal Pract1ce cingos-gzht
  
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The modes for the [[arising]] (of [[visions]]) that depend upon the mind­ {{Wiki|stream}}. [41]
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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.
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every where, at the [[heart center]] and below the {{Wiki|navel}}, together with the lesser [[channels]] below, becomes filled with these [[bindus]] of [[vital energy]] and [[subtle mind]] (that have the [[quality]] of {{Wiki|ecstatic}} [[bliss]]). [116] Then, at the time of inhaling the [[breath]], the white and [[red]] [[HUM]] sy llables having entered into the right and the left nostrils respectively, (descend through the [[two side channels]] and) become united together like feet at the secret place. One should think that, because of the strength of that ([[action]]), all of the [[bindus]] are collected together and pressed into the [[central channel]]. One utters the long [[HUM]] sy llable nine (or many ) times. Then, the hands and the head are planted on the ground and by the power of uttering many short [[HUM]] {{Wiki|syllables}} forcefully, one pulls them up to the [[crown of the head]] and they swim there. One turns the head and shakes the upper part of the [[body]], together with many soundings of PHAT! From the [[Mahasukha]] [[Chakra]] at the [[crown of the head]], one should think that they (these [[bindus]]) become scattered into all of the lesser [[channels]] (of the bode). One should maintain well the [[essential]] points of the [[body]], hold the gaze of the dignified [[lion]], and fixate [[Awareness]] ([[rig-pa]]). On this occasion, in terms of the [[breathing]], one uniting face to face (the upper [[air]] and the lower [[air]]), one {{Wiki|diminishes}} and augments, fills and holds. One should know well these [[essential]] points of the [[breathing]] (or [[pranayama]]). C2.3b.2. The [[Arising]] of [[Experiences]] With regard to the second [[consideration]], with each cy cle of the y oga of [[breathing]] which is like that (the practice of [[psychic]] heat), one [[meditates]] for each cycle of the [[visualization]] on the [[Clear Light]]. Externally, because one [[meditates]] in that way, the modes for the [[arising]] of [[visions]] will be high as was the case above. [117] And also many that are rougher or coarser than that may come [[to increase]]. They will fill everywhere in the sky, in the {{Wiki|atmosphere}}, and in the land. They will arise excessively, being both brilliant and radiant, as various [[forms]] and shapes, projecting a little in the sense-fields, being beautiful, attractive, bright, and clear, whether as ray s of lights or [[bindus]] or images or threads. Internally, in terms of the [[experiences]] in the [[channels]], one may be made to think that there are [[pains]] in the [[channels]] such as soil or large stones. And there may also come [[pains]] in the joints, as well as shaking and moving (involuntarily), and so on.

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The legs that are held fast are pressed with the thumbs of the hands. The two corners of the elbows are stretched straight and the shoulders are hunched. The tongue is joined to the palate and one takes care that the mouth is open. And one also takes care to gather the eyebrows and make a wrathful expression with the nose. The eyeballs are turned upward and the lids of the eyes are turned down. The ears are erect and the spinal column is held straight (and perpendicular). The neck is held tight and held strictly. The left foot is placed on top. And the stomach is pulled in and pressed against the spine. Furthermore, the gaze is very important. Even though there may exist the pathways of the psychic channels for the Rigpa, if one does not control the gaze, the virtuous qualities will not arise into visible manifestation. Therefore, in terms of the Rigpa, in the very early morning, one gazes straight ahead and fixates on the atmosphere one full cubit above the crown of one's head. Gazing straight ahead represents the gaze of the Chakravartin, or wheel-turning monarch ('khor-lo bsgyur-ba'i lta-stangs). For a little time during the middle of the morning and at night, one fixates on the atmosphere some sixteen digits beyond the eyebrows. And this is the gaze of the dignified lion (seng-ge 'gying-pa'i lta-stangs). Then, at the time of midday, one should fixate just a little in front of the eyebrows. That represents the gaze of Sangwa Dupa. or Guhyasamaja (gsang-ba 'dus-pa'i lta-stangs). And moreover, the essential point of the mind is very important. Because everything ultimately returns into that (the Natural State of the Nature of Mind), if one does not control the Rigpa, the virtuous qualities will not come forth. Therefore, at that time, one should not think of the past and similarly not speculate about the future. All memories which are adventitious and which suddenly originate are dispatched and cut off at the root. And with regard to awareness, one cultivates a firmness (and stability). One simply remains in a condition of presence without any foundation and is free of any root. [43] In addition, the essential point of breathing is very important. Even though one has within oneself the Clear Light of Rigpa, or intrinsic Awareness, if that is not stimulated by the vital winds which may be either pure or impure, the signs of heat will not immediately arise. Therefore, at the time when one first settles into the session (of meditation practice), one should expel the poisons of the vital winds (as exhaled breath nine times). Then one should focus awareness on the prana-vayu , or vital energy, [44] and fixate it at such (locations)

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as the crown of the head or between the eyebrows. The breath that is controlled (by pranayama) remains moving internally and externally in a leisurely fashion through the two nostrils. At that particular time, the breath is moving, and at the time when the vital winds of the space element move, having controlled the essential points of the body and the gaze very much, when one meditates, there will be a change and a great development and a special vital wind will gather and move though the left nostril. Because this represents a very great development, one should perform the method of the hands for moving it through the left (nostril), such as during the daytime, adopting the essential points of breathing and the yantra movements and during the nighttime (the proper) sleeping position (that is to say, the position of the sleeping lion). The reason for this emphasizing the left side is that there exists a gateway for the channel of gnosis, or primal awareness (jnana-nadi), and the flow of the discursive thoughts embodying the kleshas, or emotional defilements, are cut off. [44] A2. Observing the Practice

With respect to the second consideration, there exists also the full measure of the session of practice (thun tshad). At the beginning one should meditate for many enumerations in terms of short sessions. And progressively, on each day one should extend them by making (the sessions) longer. And finally one settles into being established in the calm state. At that point, the yoga of the dark retreat (mun-pa'i rnal-'byor) becomes very important to the individual. Any eating or other activity becomes integrated with contemplation. But because of the diminishing of the quality of gnosis, or primal awareness (ye­ shes), at the time of midday one should relax a little bit (and cease the practice). Because one is dependent upon diligence in general, one should practice without laziness or indifference. A3. The Arising of Visions in Space

With respect to the third consideration, because one has practiced in that way, one comes to separate the impurities from the purity of Rigpa (rig-pa'i clangs snyigs phyed). Here one adheres to the essential points of the vital winds and of the mind. Because one opens the gates of the channels, there exist the causes and the conditions for the purified fire (which is total or full) and this (fire within the body) is

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made to fly upwards (once ignited) by the winds. This represents the inherent radiance of Rigpa that abides as the Clear Light. There exists no method (to prevent) its arising afterwards. [46] According to the gNad drug, it is said, "As for the Base, this abides in the middle of the Tsita, or physical heart, and overflows along the (kati) channel as its pathway, and arises at the lamp of the water (globe like ey eball) as its gateway. In the middle of the brain, in its conch shell casing (the skull), it is called the channel of Tsang-ri pur-lang. From its being but a single root (when it leaves the heart), it divides above into two peaks. This hollow tube for the gateway of Rigpa is like the open mouth of a flower where its fibers are the doors of the channels. From along the hollow tube of that channel, it arises as five lights like the ey e in a peacock's feather." [47] So it is said. And according to the sGrom-ma, it is said, "Within this dense darkness that possesses ray s, one sees a celestial palace of light that is a clearly visible appearance." [48] Even though there may exist many modes of arising, in the beginning the modes of arising appear to be external (to the practitioner). According to the Lha-khrid, it is said, "When the vital wind of the earth element is inserted into the central channel, it will appear like smoke. Accordingly, the vital wind of the water element like a mirage, the vital wind of the fire element like fire-flies or like sparks thrown out from a fire, the vital wind of the air element like day break, and the vital wind of the space element like the rising of the sun or like the radiance of the sky. These visions may arise in actuality or just as experiences. Internally, when the vital wind of the earth element is inserted (into the central channel) awareness becomes stable and firm. Accordingly, when the vital wind of the water element is inserted, the mind becomes happy, smooth, and flexible. When the vital wind of the fire element is inserted, it is clear and emanates a little. When the vital wind of the air element is inserted, one feels high, wild, and y outhful. And when the vital wind of the space element is inserted one comes to fell spacious, radiant, and clear without any obscurations." Elsewhere also, the exterior and the interior of the room (or house used for the dark retreat) may become clear without obscurations (that is to say, one can see in the dark and see the outdoors clairvoy antly ). Also, the flesh and blood and channels of one's own body may become continuously clear (that is to say, one can see continuously inside one's

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own body as if translucent). There may also arise visions which seem that they can be explained as daytime visions. But with regard to them, one should (continue) to practice with a mind that is happy, cheerful, and confident, or without any timidity (or faint-heartedness) at their not arising. This represents the guiding explanation of the Clear Light in terms of higher insight. [49] U-YA SMAR-RO! B. The Practice of Vision with the Sky and with the Sunlight

Second, with reference to the practices in detail, there are two divisions, namely, 1.

Purification practice in terms of the contemplation of the sky that is clear and visible and

2.

Purification practice in terms of the contemplation of the lamp that is inherent clear luminosity. [50]

B 1. Sky Practice

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

Practicing in any place,

2.

Practicing on the occasions that are the times,

3.

Practicing by whatever methods, and

4.

The modes for the arising of the Clear Light as experiences and as visions [51]

B 1. 1. The Places for Practice With reference to the first consideration, as for the place of practice, it should be a place where one can gaze into the great (vast open) sky, such as from the peak of a high mountain or in the middle of a wide plain, or if one is lower down, even from the roof of a house or below the projection of the roof, and so on, will do. One should prop up one's body (comfortably ) so that one can just look with ease. There should be wide open spaces in the directions above and in front. But, in particular, this should be so in terms of visible light. However, one's body and one's head engages in the method where the light of the sun does not directly fall on one (that is to say, one sits in the shade).

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

According to the sNyan-rgyud lha-khrid, it is said that, "In relation to the method of gazing, one may erect a half-house shelter or a canopy (to insure shade). One should stay in a healthy and pleasant place, or else, a high mountain. One should meditate in a place where one can see (clearly ) the great vast expanse of the sky. One should gaze into the east in (the late afternoon) and the evening and into the distance at twilight." So it is said. B 1.2. The Times for Practice Second, as for the times for practicing: When there have risen the sign (of success) for the y oga of the dark retreat above, it indicates that one has realized a little stability in contemplation or samadhi. [52] One meditates from the early morning when the sky is clear until the evening when it is still unshrouded in darkness. One should only forsake the meditation practice a little at midday. According to the Lha-khrid, it is said, "At the beginning of the early morning, one gazes into the clear radiance of the sky that is without clouds or hail storms. And in the (late afternoon or) evening, one gazes into the east. And at twilight, one gazes far off into the distance. Again, according to the mThing-shog, it is said, "In the early morning, one gazes into the direction of the powerful Nagas (the west} and in the evening (or afternoon) one gazes into the direction of the Gandharvas (the east)." [53] 81.3. The Method of Practice Third, with regard to the method of meditation (sgom tshul), it is said according to the sGron-ma, "The mirror of the mind is everywhere clear. So it is revealed in terms of clear visions when gazing into the sky." [54] Because it said that, one should practice by way of the five essential points, namely, the essential points of the body in terms of the posture described above. [55] As for the gazes which represent the essential points of the senses (lta-stangs dbang-po'i gnad), it is said according to the Lha-khrid, "One should gaze with the gaze of the dignified lion or with the gaze of Sangwa Dupa." [56]

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Even though one may perform either of these two (gazes), one should practice the integrating of the three spaces (the external, the internal, and the secret). Because there is the space of the sky that exists externally, namely, the empty atmosphere, one should fixate on just that. The hollow tube of the (kati) channel is also empty. Because this represents the internal space of the senses, one should train oneself with regard to just that. Moreover, the Nature of Mind is empty. And because it represents the secret space of the meaning and the indication, one should produce firmness (or stability in contemplation) with regard to just that. [57] Then, with regard to the essential point of the breathing, it is the holding (of the breath). According to the mThing-shog, it is said, "Forsaking them is the training with regard to the subject and object, whereas holding the breath is the essential point in terms of Rigpa." So it is said. [58] With regard to that, one should engage in the practice of the three non-enterings The prana-vayu (the vital energy in the breath) should not enter from above. Because it represents the horse of the Rigpa, while focusing one's Rigpa, one should hold the breath. Because of the effort of pranayama, it does not enter into obstruction. The breathing is in equal parts and moves inside (inhalation) and outside (exhalation) in a leisurely fashion. Thereby, (breathing naturally) the secret wind does not enter into rigidity. Particularly, at the time when the vital winds of the air element are moving, one should tame and control (the breathing) very much. [59] This with reference to the essential point of never being separated from the samaya commitment, according to the gZer-bu'i rtsa 'grel, it is said, "Without blinking the ey es, one should remain staring with open eyes at the object, thereby one will recognize the Kunzhi without thoughts." [ 60] Consequently, one should perform the practice of the three immobilities. When the body is immobile, the psychic channels become immobile and so one does not then engage in actions, movements, or shaking (the body). When the channels are immobile and because the eyes are also immobile, one no longer engages in shifting or moving about. When the eyes are immobile, then the mind is immobile. Therefore, one should not squint, blink, or look from side to side. Thereafter, in terms of the essential point of Rigpa, one should just be aware of whatever arises before the eyes. [ 61]

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Then, with regard to the essential points of the three relaxations (glod-pa gsum gyi gnad), it is said according to the gZer-bu, "Because it says to fixate the mind by means of the three methods of just letting things be (bzhag thabs gsum), one should engage in this practice of the method of just letting things be. Because it says that one should just be fresh without doing anything artificial (or contrived), one should free oneself from thoughts and memories that grasp at things. Because it says that one should settle naturally into one's total inherent condition, one should directly settle into the relaxation that represents the condition of existence of the Kunzhi. Because it says that one should settle down into a natural condition without modifications or adulterations, one should not revert to attempting to rectify things or put them in order (artificially). [ 62] Bl.4. The Arising of Phenomena Fourth, with regard to the modes of arising ('char tshul) (of the visions), as it says in the sGron-ma, "In the (total) darkness one will see visions possessing light. One will see magical apparitions of networks of rays which are similar to cobwebs or threads." These (phenomena) represent the inherent radiance of one's own internal Rigpa or intrinsic awareness overflowing along the pathways of the psychic channels and arising into manifestation in the atmosphere (in front of oneself). As above, holding suspended the vital winds of the elements (produces visible) signs . Elsewhere, there may appear white atmospheric phenomena, straight lines, [63] and zig-zag-like phenomena like lightening, or phenomena like a mirror of crystal, or like the wings of a bee, or like golden eyes, or like smoke, or like a mirage, or like a yak-hair blanket, or even becoming like the color of the sky. Or elsewhere, from the inherent radiance of the five gnoses, or modes of primal awareness, [64] there may arise various different forms such as rainbows, or glossy silk cloth being opened, or patterns of nets and half-nets, or chessboard patterns, or patterns of triangles, stupas, lotus flowers, and so on. Or (there may appear) the bindus of Rigpa (tiny luminous spheres of awareness) that have the color of crystal, being like scattered globules of quicksilver, or bindus (tiny rainbow spheres) arranged in pavilions of five lights surrounded five by five by perimeters of rainbow light, or like the threads of compassion that are rays, or like extended threads

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which are white or silver, or like chains of iron, or like chaotic ribs of parasols, or like combs scattered in the atmosphere, and so on. [65] In this way, there originate inconceivable modes for the arising for visions which are seen as these above. By means of the instructions for the essential points of the Path of Means, in terms of primal awareness and bliss, the vital winds are gathered a little into the central channel. And because of the uniting of vital wind (or subtle energy ) and mind, the gateway s of the channels are opened just a little. And because of the strength of one's practice, the purity of Rigpa is separated from the impurities, thereby externally there commences the arising of visions of the Clear Light that represent higher insight and internally, having projected the Rigpa which is primordially pure in its nakedness, at this time experience and understanding come forth more and more clearly. Because there is produced in one's mind-stream simultaneously the entering into virtuous qualities both external and internal, it is very important that one produces diligence at that time. [66] This represents the guiding explanation of the sky (practice) in terms of the Clear Light. [67] U-YA SMAR-RO! B2. The Practice with Sunlight

Second, within the practice of contemplation of the lamp of inherent clarity, there are four considerations, namely, 1.

The places where to practice,

2.

The times for the occasions of practicing,

3.

Practicing in terms of whatever methods, and

4.

Because one has practiced in that way, there are the modes for the arising of the virtuous qualities. [68]

B2.1. The Places of Practice

With regard to the first consideration, when one attains just a little stability with regard to these experiences in terms of the above, both in general and in detail (that is to say, the dark retreat and the sky practice), thereupon the signs of heat (or success in the practice) will arise in one's own mind-stream. Therefore, (at that time) one should practice in the boundary area between the shade and the sun, such

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as in a house that is open on one side which is built in a high place that is naturally isolated (and secluded), but where the rays of the sun (can clearly be seen) for long distance with a wide view. Or else, somewhere that there is shade, such as a rock over-hang, a large tree, or a cliff. [69] B2.2. The Times for Practice Second, the time (for practice) is properly the early morning just when the sun is rising (above the horizon). One can practice anywhere at that time when there is some shade and when (the sky) is not obscured by the wind or the clouds. B2.3. The Methods of Practice Third, as for the methods, according to the sGron-ma which refers precisely to that, it is said, "Mindfulness is the spear of the mind and one should fixate it (that is, aim it) at the shield of light that are these visions." [70] Moreover, according to the Great Lama (Dranpa Namkha), "Those persons possessing the karma and the good fortune should cut off delusions in terms of the rays of the sun." [71] Then, with regard to that (method of practice), there exist three further considerations: B2.3a. The Positions of the Body First, with regard to the essential points of the body (Ius gnad), there are the assuming of the five essential points (or positions) of the body that will suddenly produce the Clear Light (that is to say, the Thodgal visions). With reference to that, there are five (postures for the practice), namely, 1.

The method of the dignified lion,

2.

The method of the reclining elephant,

3.

The method of the crouching ascetic,

4.

The method of the waddling goose, and

5.

The method of the crystal antelope climbing a rock. [72]

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

As for the first (of these positions): One assumes a position that is like a dog (sitting on his haunches). The two balls of the feet are planted firmly on the ground and one's weight is placed on the feet. The two arms are extended and perpendicular. They are placed inside the kneels and the palms of the hands are supported on the ground. The waist is straight and one sits in a crouching position. The lower wind is controlled a little and the arms are stretched out. [73] In terms of its positive qualities, having suppressed the vital winds that cause the functional mind to move, (thereby producing discursive thoughts), the mouth of the channel of Bodhi, which is the central channel, is opened. Externally, the visions immediately arise and internally, the Dharmakay a, the pure contemplative state that transcends the thought process, arises. [74] B2.3a.2. The Position of the Reclining Elephant

Second, ly ing down on one's belly, the weight is thrust upon the two elbows and the two balls of the feet. With the two hands one raises up without shaking and presses the knees to the chest. [75] The knees do not touch the ground. As for its positive qualities, having suppressed the vital winds that cause movement, one obstructs desires that give rise to lust and attachment and extracts them from the root of existence, thereby increasing one's strength like an elephant. Externally the pure fields arise in their perfection (as complete) and internally developments are produced with regard to experiences and understanding. [76] B2.3a.3. The Position of the Crouching Ascetic

Third, the soles of the feet are fixated on the ground and one sits in a crouching position. The two knees are gripped in the corners of the elbows and the two hands hold the middle parts of the arms. One controls the lower wind and the weight is bestowed on the feet. The neck is bent just a little. As for its positive qualities, it increases the heat of fire which causes maturation. It pacifies both coarse and subtle discursive thoughts. Externally visions of the Nirmanakay a arise and internally special clear visions are produced in the mind-stream. [77]

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The Pract1ce of Ozogchen in the Zhang-Z?lung Tradition of Tibet

B2.3a.4. The Position of the Waddling Goose

Fourth, as for the position of the waddling goose, one should plant one's right elbow on the ground, with the right cheek cradled in the (right) palm and one rests the left hand on the thigh and one presses the buttocks. The two legs are bent a little at the hollows of the knees, with the two calf muscles piled one on top of the other, and one gazes. As for its positive qualities, having inserted the vital winds into the central channel, strange and marvelous phenomena are seen and the visions arise immediately. [78] B2.3a.5. The Position of the Crystal Antelope

Fifth, sitting in a crouching position, one presses the knees to the chest. [79] The two hands pull from the outside to the inside of the knees and with the thumbs pull on the right and left ears. The spine is straight and the weight is bestowed on the feet. As for its positive qualities, having obstructed the subject and object in terms of delight, this opens the doorways of the channels of gnosis, or primal awareness (ye-shes), on the right. Externally the masses of thoughts arise as primal cognitions and internally there arises a state of contemplation that is inherently clear and without grasping at anything. [80] B2.3b. The Five Gazes Second, with respect to the gazes, it is said that, "At the time of assuming the essential point of the body in the lion position, one gazes upward with the gaze of the Dharmakaya (bon-sku'i lta-stangs). Gazing upward through the eyebrows, a sense of presence is keenly felt." [81] Similarly, at the time of assuming the second position (that of the reclining elephant), it is said that there exists the gaze of the Sambhogakaya (rdzogs-sku'i lta-stangs) which is intermediate. That is, one fixates in a staring fashion straight ahead without moving or shaking. [82] At the time of assuming the third position (that of the crouching ascetic), one should perform the gaze of the Nirmanakaya (sprul­ sku'i lta-stangs) which (looks) downward. The eye-lids are down (half closed) and one fixates downward.

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At the time of assuming the fourth position (that of the waddling goose), one performs the gaze of Skilful Means (thabs kyi lta-stangs) to the right and one should look to the right out of the corners of the eyes. And at the time of assuming the fifth position (that of the antelope), one performs the gaze of Discriminating Wisdom (shes-rab kyi lta-stangs) to the left. One looks to the left out of the corners of the two eyes. B2.3c. Training in the Practice With respect to the third further consideration, the training represents the essential point of the mind. Even though these gazes may be performed anywhere, one should engage in the practice of unifying the Three Lamps. Externally, the Lamp of Existence is tethered and held fast and it is fixated on (the light of the rays of) the sun, or the moon, and so on. Internally, the Lamp of the Senses is fixated on the space where Rigpa is in harmony with the eyes. Secretly, the Lamp of Rigpa is not loose, but controlled. One should not fall into laziness (and neglect), but remain scrupulous and firm (in terms of the practice). [83] Furthermore, at that time, one should be aware of three important matters, namely, 1.

The essential point of the body is indeed very important. Having kept under control the psychic channels and the vital winds, because it is necessary to produce suddenly a higher insight,

2.

3.

without being irregular or defective, one should train oneself well in the essential points. The gaze is also very important. Although hidden and concealed, (the visions) are certain to be projected into visibility and will come to exist in their full measure, where one does not fabricate any thoughts. Moreover, the essential point of the mind is very important. Because everything comes to it (eventually), it is very important to integrate everything into it (the Natural State) in actuality. [84]

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B2.4. The Arising of Visions

Third, with regard to the mode of arising (of the visions): Within the interior (of the heart), Rigpa, or intrinsic awareness, exists having the nature of the five lights and thereupon it overflows into the open hollow (tube) of the (kati) channel where it abides. But because, externally it encounters (in the outer world) the capacity for reflection (len-kha) of the mandala of the sun (in the sky), it arises visibly as the various visions of light, rays, and bindus (points of light). Furthermore, as it was shown above, because it encounters the capacity for reflection, which may be either external or internal, on these occasions those visions that arise previously are (especially) clear and pure, beautiful, sparkling, and clearly visible. Because these visions manifest, together with just a little moving and shaking, they come to arise so as to fill the entire sky and atmosphere. And with regard to them, without engaging in any exertions by way of thinking or analyzing them, as previously one practices (in relation to them) in a totally self-originated, self­ arising, and self-liberating fashion. [85] As for the positive qualities of this, it is said according to the Lha­ khrid that "A state of contemplation or samadhi that is all-pervading

and all-encompassing like the sky will be produced in one's mind­ stream." [86] And moreover, the 'Bum (the Prajnaparamita Sutra) speaks of "A samadhi of light that is clear and bright and very quick," and "Having recognized (or apprehended that), one comes to obtain total release (which is liberation)." [87] And elsewhere, according to the Nyi-khrid,

"Because there

exist methods for the development of both daytime visions and the nighttime visions such as above, at those times respectively and on those occasions one may perform the appropriate practices. However, if one relies upon them continuously (gazing at sunlight for too long a time), this may cause discomfort to one's health (in general) and to one's sense of sight (in particular). Therefore, one should know what to accept and what to reject (in terms of the amount and duration of practice). Afterwards, in terms of these three practices (above), by way of the method of adding one on top of them, all of them can be united in practice (and come to reinforce and help each other). [88] But if one cannot endure the practice in terms of one's health and senses, then according to the mThing-shog, one may practice the vital

The Pnnc1pal Pract1ce: dngos gzh;l89

instructions regarding the lustrous Chinese cloth. Here one employs the above method, but with one's head inside a curtain of blue cloth and then one gazes (at the light of the sun). [89] This represented the guiding explanation for the daytime (practice) of the Lamp of inherent clear luminosity. [90] U-YA SMAR-RO! IIIC. Special Methods for Developing the Vision Practice

Third, in terms of development by way of the instructions on the special essential points, there are three considerations, namely, 1.

Development by means of the essential points for the Path of Method,

2.

Development by means of the purification of the vital winds and the mind, and

3.

Development by means of the instructions concerning the visions at night. [91]

Cl. Visions and the Appropriate Gazes

First, with respect to the visions, there may arise lights and rays and bindus and (at first) and at first their color will be white for the most part. When there arise (in one's visions) many crescent moon shapes, it is because one is holding (and suspending) the vital winds of the space element. (At that time) the gaze of the Dharmakaya, where one looks upward (as much as possible), will be the most important. [92] When, for the greater part, there arise oblong (and rectangular) shapes and (the predominant) color is red, it is because is holding (suspended) the vital winds of the fire element. (At that time) the gaze of the Nirmanakaya, where one looks downward, will be the most important. [93] When, for the greater part, there arise square shapes and the (predominant) color is yellow, it is because one is holding (suspended) the vital winds of the earth element. (At that time) the gaze of Means will be the most important. [94] When, for the greater part, there are round shapes and green is the (predominant) color, it is because one is holding (suspended) the vital winds of the air element. (At that time) the gaze of Wisdom will be the most important. [95]

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

When, for the greater part, there are triangular shapes and azure colors (are predominant), it is because one is holding (suspended) the vital winds of the water element. (At that time) the gaze of the Sambhogakaya, where one gazes straight ahead (in the middle), will be the most important. [96] When all the lights and the rays and the bindus originate in equal proportion, when the five colors are perfected and the five shapes are also complete, then (it is a sign) all of the five vital winds and the five elements have come under control in terms of the essential points (of the practice). [97] (At such a time) any of these three: the gaze of the dignified lion, the gaze of the Chakravartin, or wheel­ turning monarch, and the gaze of Sangwa Dupa, may become the most important. These gazes represent the essential points for the Path of Means which is taught here, together with the modes of arising (for the visions) externally. Because there is the assuming of these positions in general with respect to all the practices for the daytime visions and the nighttime visions, one should know them thoroughly. [98] C2. Purification of the Vital Winds and the Mind

Second, in terms of the yoga of (the vital winds and) the mind, there exist three considerations, namely, 1. The disposition or mode of abiding for the psychic channels, the

vital winds, and the bindus, 2. The reasons why it is necessary to purify them, and 3. The methods for purifying them in whatever way [99]

C2.1. How the Psychic Channels Abide With respect to the first consideration, there is the hollow tube opening of the central channel at the heart (she-thun) by means of the vital wind (of Udana) that pulls (or draws) upward. It enters at the mouth of the gateway of Brahma and this represents the veritable pathway to Nirvana. And by means of the Apana wind, (the central channel) is opened downward. it enters into the secret place and this represents the Pathway to Samsara. [100] From the large mouth of the right-side white channel at the spine, it moves upward to the right of the central channel at the spine, it moves

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191

upward to the right of the central channel. [101] From the brain to the right nostril, it comes out of that gateway. This represents pathway of fault (or defect) because of the rough breathing of ignorance and the kleshas or emotional defilements that move there. From the juncture (at the spine) of the left-side red channel, it moves from the left of the central channel and it comes out the left nostril as its gateway. This represents the Path of the Virtuous Qualities because the vital winds of bliss and the primal cognitions of Rigpa that move there. From (these three channels), they separate into some eighty-four thousand lesser branch (channels) and in turn into twigs and leaves. And all of them serve as the support for the mind and the body. However, if one condenses all of them, they are principally these three (channels). (102] And with regard to the breathing, even though there are many kinds of breathing, if one condenses them, on the right side there are the movements of the rough breathing (rtsub rlung) of the kleshas or emotional defilements, and on the left side there is the movement of the pleasurable or blissful breathing of gnosis, or primal awareness. And (thirdly ), there are the inherent winds of Rigpa which move in the central channel. With regard to that, one should hold inside oneself the blissful winds of gnosis and expel outside the rough winds of the kleshas. Just this holding represents the essential point of the inherent winds of Rig-pa. [103] Even though there exist many bindus, they may be condensed into two (principal kinds of energy droplets), namely, the pure bindus of Awareness and the impure bindus of semen. Furthermore, having relied upon these impure bindus, one should enter into the essential point in terms of the pure bindus. [104] C2.2. Why it is Necessary to Purify the Psychic Channels As for the second consideration, one should endeavor to insert the blissful winds of gnosis into the central channel, which is the king among all the channels. When one adheres to this essential point of the bindus of Rigpa which are pure in themselves, externally there will come visions that can be seen with clarity and internally there will originate from that all of the energies of experience and understanding. And when one forcefully purifies the pathway s of Rigpa, there will come no deviations from these pathway s of Rigpa. So it is said.

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

Again, according to the sGron-ma, it is said, "Kunzhi and Rigpa have remained as the essence which have abided from the very beginning and they have abided in the center of the Tsita (or the phy sical heart). This (Rigpa) has arisen in a self-arisen manner within the central channel which is the pathway. [105] "Moreover, the Kunzhi, which is like the sky, pervades everywhere in general, but having be come obscured by the masses of clouds that represent delusions, there exists clarity no longer. However, with regard to the pathway of the central channel, being in itself like the sky without clouds, it abides there as total directly penetrating primal awareness or gnosis." [106] So it say s. C2.3. The Methods of Purification Third, with respect to the methods of purification, there exist three (kinds of breathing), namely, 1. Purification in terms of gentle breathing,

2. Control in terms of rough breathing, and 3. Stabilization in terms of natural breathing. [107] C2.3a. Gentle Breathing Within the first consideration (gentle breathing), there are three aspects, namely, 1. The essential point of the body,

2. The essential point of the functional mind, and 3. The essential point of the breathing. [[[108]]] C2.3a.l. The Essential Point of the Body

In terms of the first (essential point), as for the times (for practice), such times as the early morning, the evening twilight, and daybreak (are appropriate). (However) there is no reason to meditate when one is drowsy or feeling dull at midday, nor (when tired or asleep) in the middle of the night. So said the great Lama. [109] As for the place (of practice), one should stabilize and greatly develop (the presence of) Rigpa while (practicing) in the dark retreat house. [11 0]

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193

Then, in terms of the methods, it says according to the gZer-bu, "It is said that the essential point of the body is to control it and one should assume the position possessing the five mudras (as described) above. And one should keep (the position) tightly according to the rule and not loosely." [111] In this way one should proceed to the essential point. C2.3a.2. The Essential Point of the Functional Mind With regard to the second, from inside the interior (of the body), the white right channel, the left red channel, and the central channel (all meet) at the secret place, whereat the right and the left channels enter into the central channel and become a single central tube. At the crown of the head, the azure-colored central channel is like a cut-off hollow tube of bamboo, whereas the right and the left channels are similar to an entwining lasso and its knots. And in terms of that, there are produced (by visualization) three (chakras that are above, in between, and below known as) the Pu­ she-li chakras. Moreover, in terms of each of these (chakras), they separate (and divide) into 4 x 4 petals which themselves have channels (originating from them). From these channels at their edges, they divide into the eighty-four thousand lesser channels. which are above, below, and in between. These have the aspect of fine threads (or cobwebs) on trees. And one's own physical body generates them as a network of channels. C2.3a.3. The Essential Point of the Breathing

Then, with regard to the breathing, it is said according to the gZer­ bu, "Because it says that one should hold (and reign in) the horse of the breath, by checking the side of the non-movement of the breath through the nostrils, (one finds where) the breath is blocked. Then by performing the yantra exercise of the Chinese lady weaving silk and exhaling the breath strongly, and because one does this a few times, (the breathing) will become equalized (through both nostrils). Then one should inhale and exhale together nine times equally. Then, according to the mThing-shog, it is said, "The antidote to discursive thoughts is found in carrying out the essential explanation of the three letters or syllables that are recollected, where one moves the breath outside and inside." [112]

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Furthermore, the OM on the left side, the A on the right side, and the HUM in the center (channel) emanate and return (rays of light) in harmonization with the breathing. Moreover, one should think that the HUM abides, the OM enters, and the A expels. [113]

One just

keeps breathing normally without forcing the breathing or holding it. By that means, the pathways of the channels are purified, the gateways of the channels are opened, the knots in the channels are liberated, and so it is necessary to cleanse the hollow tubes of the channels. C2.3b. Rough Breathing With regard to the second (the rough breathing), there are two considerations: 1. Meditating in whatever manner and 2. The modes for the arising of experiences. [114] C2.3b.1. The Method of Psychic Heat With regard to the first consideration, the psychic channels and the essential points of the body are as they were above. At the juncture of the three channels, there is a green (letter) YAM. On top of that, at about four finger widths, is a dark red (letter) RAM. Then, straight in front of the heart is Self-Awareness having the nature of the (syllable) A. It unfolds effulgently with the five lights and being clearly visible as just (the size) of the egg of the lark, one meditates that it radiates brilliantly and dazzlingly. [115] Then one holds the breath. From the channels on the right and the left, because it is invoked by the YAM syllable, the vital winds of primal awareness (or the prana-vayu of gnosis) rises up (in the central channel) and because this blows upon the RAM syllable, the latter blazes up fiercely like a copper needle held in the fire. It is hot like the touch of fire. There exists this capacity of being blown by the winds because these two (wind and fire) come together. Thereby the closed mouth of the central channel is suddenly opened without any independence (or self-power). And the tongues of flame, rising higher and higher as bindus ascend to the aperture of Brahma Here the white letter HAM is visible with its head turned downward. (Due to the proximity of the flames from below) from this letter HAM, there drip bindus like drops of melted human fat. Thereupon one meditates that

The PrlllCipal Pract1ce cingos-gzht

Iss

every where, at the heart center and below the navel, together with the lesser channels below, becomes filled with these bindus of vital energy and subtle mind (that have the quality of ecstatic bliss). [116] Then, at the time of inhaling the breath, the white and red HUM sy llables having entered into the right and the left nostrils respectively, (descend through the two side channels and) become united together like feet at the secret place. One should think that, because of the strength of that (action), all of the bindus are collected together and pressed into the central channel. One utters the long HUM sy llable nine (or many ) times. Then, the hands and the head are planted on the ground and by the power of uttering many short HUM syllables forcefully, one pulls them up to the crown of the head and they swim there. One turns the head and shakes the upper part of the body, together with many soundings of PHAT! From the Mahasukha Chakra at the crown of the head, one should think that they (these bindus) become scattered into all of the lesser channels (of the bode). One should maintain well the essential points of the body, hold the gaze of the dignified lion, and fixate Awareness (rig-pa). On this occasion, in terms of the breathing, one uniting face to face (the upper air and the lower air), one diminishes and augments, fills and holds. One should know well these essential points of the breathing (or pranayama). C2.3b.2. The Arising of Experiences With regard to the second consideration, with each cy cle of the y oga of breathing which is like that (the practice of psychic heat), one meditates for each cycle of the visualization on the Clear Light. Externally, because one meditates in that way, the modes for the arising of visions will be high as was the case above. [117] And also many that are rougher or coarser than that may come to increase. They will fill everywhere in the sky, in the atmosphere, and in the land. They will arise excessively, being both brilliant and radiant, as various forms and shapes, projecting a little in the sense-fields, being beautiful, attractive, bright, and clear, whether as ray s of lights or bindus or images or threads. Internally, in terms of the experiences in the channels, one may be made to think that there are pains in the channels such as soil or large stones. And there may also come pains in the joints, as well as shaking and moving (involuntarily), and so on.

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