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[[The Practice of Dzogchen]] in the [[Zhang-Zhung]] [[Tradition]] of T1bet
 
  
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With regard to [[experiences]] of the [[vital]] [[winds]]: The [[mind]] may [[feel]] very {{Wiki|light}} and unstable and there may come odd [[sensations]] of itching or one may [[feel]] restless and ungrounded. With regard to the [[experiences]] of the [[bindus]]: One's [[body]] may [[feel]] flexible and [[experience]] [[pleasurable]] [[sensations]] and when touched, it will tickle. The [[bindus]] may be [[experienced]] to descend, drop down, become [[concentrated]], drawn up again, and scattered (diffused into the lesser [[channels]]). All (of these [[methods]]) will be made known later. With regard to the [[experiences]] of [[mind]]: One opens a little the {{Wiki|mouth}} of the [[central channel]] and one comes to control the [[essential]] points of the [[vital]] [[winds]] and the [[mind]]. Because the [[bindus]] are drawn up again into the upper part (of the [[body]], [[experiences]]) will arise distinctly and possess a clarity (like {{Wiki|clairvoyance}}), but without becoming recognizable individually. These [[phenomena]], both external and internal, are not able to be covered over or obscured. While in the [[state]] of [[Rigpa]], they abide without {{Wiki|distractions}} and without any [[grasping]] at [[bliss]] or [[emptiness]]. All [[thoughts]] of whether they are good or bad are straightforwardly cut off at the [[root]] by their [[inherent]] power. One is alertly [[relaxed]], free of all [[effort]], and undistracted, but one is able to fixate on this continuous creative process (of the [[arising]] of these [[phenomena]]). Without [[grasping]] at any thing, they come forth as clear and [[empty]], [[joyous]] and [[blissful]]. So it is expounded in the A-gsa!. And according to the gZer-bu, it is said, "There is no deviation (nor mistake) on this [[path]] because one has [[purified]] (and cleansed) the [[channels]] in terms of [[Awareness]]." This represented the guiding explanation for the [[development]] in terms of [[vital]] [[wind]] and [[mind]]. [118] U-YA SMAR-RO!
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from the power of [[understanding]] which was {{Wiki|present}} from the very beginning." [85] Now, because purifying oneself along the [[path]] is in agreement with the method generally, finally (the Fruit) becomes [[manifest]] [mthar mngon du gy ur] by the power of [[effort]] and habitual practice. As for this [[Buddhahood]], the [[path of liberation]] is [[Buddhahood]] itself. [86] The Explanation of the View through [[seeing]] nakedly, which represents the direct introduction to one's [[own]] Base, (is hereby completed). U-YA SMAR-RO [[Virtue]]!
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[[Chapter]] Five
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The Explanation of the [[Meditation Practice]]: sGom-khrid
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Here is contained "The Progressive Stages of the Guiding Explanation of the [[Meditation Practice]] for the [[Clear Light]], which represents the [[Practice of the Path]]," (lam [[nyams su len-pa]] '[[od-gsal]] sgom-pa'i [[khrid]] rim bzhugs-so). Homage to [[Kuntu Zangpo]], the all-pervading and all-encompassing Guide of [[Beings]], who is one's [[own]] intrinsic ?If-awareness become [[manifest]]! [1] As for the second (supplementary text): Within this guiding explanation of the [[meditation practice]] for the [[Clear Light]], which represents the practice of the [[Path]] as such (lam [[nyams]] su blangs-pa 'od­ [[gsal]] bsgom-pa'i '[[od-gsal]]), [2] there are found [[three divisions]], namely,
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I.
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Practicing the [[methods]] of the [[meditation]] involving the means for continuing in the progressive stages of the [[Path]] (bsgom tshul lam gyi rim-pa brkyang [[thabs]]),
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II.
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Practicing [[meditation]] where there [[exists]] the system for removing the [[impurities]] of [[mind]] (bsgom [[byed]] blo yi dri-ma bsal-lugs), and
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126\ III.
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[[The Practice of Dzogchen]] in the [[Zhang-Zhung]] [[Tradition]] of [[Tibet]]
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[[Experiences]] due to [[meditation practice]] and the manner in which the [[Clear Light]] ([[visions]]) arise (bsgom-pas [[nyams]] dang '[[od-gsal]] [['char tshul]]).
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I. [[Methods]] of [[Meditation]] With [[respect]] to the first [[division]] (that is, how to practice the method of the [[meditation]]) (bsgom tshul): Having given rise to a {{Wiki|terror}} of [[death]] and [[rebirth]] from the depths (of one's [[heart]]) and being intent on the ulti mate goal of enligh tenment, one comes to guard one's [[faith]] and always carries one's [[Guru]] upon the {{Wiki|crown}} of one's head. Having dismissed all [[worldly]] [[activities]], the {{Wiki|individual}} who possesses the capacity to remain continuously in the [[state]] of [[intrinsic awareness]], or [[Rigpa]], should obtain previously in their [[completeness]] the instructions which represent the [[essential]] guiding explanations, the practices, and the direct introduction (to the Natural [[State]]). [3] Then, when one [[desires]] to continue, (one should retire to) some appropriate place (such as a [[retreat]] house) that is remote and which serves to increases [[virtues]], or else, some other places that are high (in the [[mountains]]) and [[pure]] (in [[nature]]), such as an [[island]] in a lake, or a [[cave]] in a deep [[forest]], or one on a glacial mountain, or among the rocks. In particular, it should especially be in a place that is [[pleasant]] and comfortable, where one can stay both day and night. And in such an agreeable place, one should not be without the helpful [[activities]] (and assistance) of an [[essential]] [[spiritual friend]] (that is to say, the presence and guidence of the [[Lama]]). One abandons all {{Wiki|distractions}} until one has obtained stability (in the practice of contemplation). However, if one becomes tired (or exhausted) by the [[activities]] of practice, then one must take a break from the [[retreat]]. Nevertheless, one does not mix socially with others, or speak with them. One should make sure that one's [[food]] and clothing are adequate. One resolutely cuts all [[delusions]] represented by involvements with [[worldly]] entertainments and one accumulates efficiently those harmonious [[conditions]] that come together (that is, whatever is necessary to make the [[retreat]]). Even though many things have been expounded (in the texts), such as the procedures for the means and the [[methods]] of explanation, as well as (the [[methods]] for) [[development]], and carrying on along the [[path]], together with the direct introduction (to the Natural [[State]]), what is most important here is that, by going into oneself, one actually
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The ExplanatiOn of the MecJitiltiUil P1act1ce: sGom-ktmd
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1127
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discovers the real meaning of [[Rigpa]], or [[intrinsic awareness]], which is the great [[Clear Light]] without [[obscurations]]. [4] When this meaning is condensed in [[one-pointed]] terms, there [[exist]] two procedures to be considered, namely, 1.
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The instructions on the [[essential]] points of the [[vital]] [[winds]] and the [[mind]] ([[rlung]] [[sems]] gnad kyi gdams-pa) and
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2.
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The encountering, on certain occasions, of the [[characteristic]] [[visions]] ([[mtshan]] [[snang]] skabs sbyar du [[sprad-pa]]). As for how to practice the method (len tshul): First, one obtains
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a thorough [[knowledge]] of the [[meditation practice]] by way of seeking out the [[essential]] [[Lama]] or [[master]] and obtaining from him a [[direct transmission]] of the profound instructions.
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Then,
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with a fierce
  
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C3. [[Sleep]] and [[Dream]] Practice Third, in terms of the instructions for the [[visions]] in the night time, there [[exist]] three considerations, namely, 1.
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[[determination]], one proceeds to practice [[meditation]] diligently without neglecting this evenmindedness (in contemplation) for even a [[moment]]. One [[meditates]] for a long time, however long is necessary, whether days, months, or years, until the [[experiences]] (in terms of [[visions]]) arise in one's [[mind-stream]]. At all times and under all [[conditions]], without being interrupted by anything, one remains continuously in that ([[state]] of contemplation) and [[meditates]] uninterruptedly. [5] Here there [[exist]] four [[principal]] considerations: 1.
  
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The integrating of [[sleep]] with the [[Clear Light]],
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Continuing to [[meditate]] in accordance with the method (described in the text) (tshul dang mthun-par bskyangs [[shing]] [[bsgom-pa]]),
  
 
2.
 
2.
  
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The modes for the [[arising]] of both the defects and the [[virtuous]]
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The manner in which external [[appearances]] or [[visions]] arise (phyi'i [[snang-ba]] [['char tshul]]),
  
 
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3.
  
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Apprehending the [[essential]] point which is fixating on the A.
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The manner in which internal [[experiences]] are produced and how one engages all of them ([[nang]] gi [[nyams-myong]] skye tshul thams­ cad 'jug-pa), and
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4.
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Their increasing and developing more and more like the face of the [[waxing moon]] (zla-ba yar gyi ngo bzhin je 'phel je [[rgyas]] Ia 'byung). According to the gZer-bu, it is said, "In a [[hermitage]] located in a
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remote place possessing agreeable [[conditions]], the {{Wiki|individual}} who is terrified of [[death]] and [[rebirth]] (in [[Samsara]]) from the depths of one's [[heart]], once having [[recognized]] the [[Kunzhi]], the basis of everything,
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1281
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[[The Practice of Dzogchen]] in the [[Zhang-Zhung]] [[Tradition]] of [[Tibet]]
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should clearly and definitively decide with suitable intensity upon what is [[Rigpa]], or [[intrinsic awareness]]." [ 6] And according to the !De-mig, "When one does something that one wants to do, there will be no {{Wiki|fatigue}}. But if not, then there are created all (manner of difficulties)." [7] So it is said.
  
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qualities from that, and
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II. Removing Obstructions to [[Meditation]] Second, with [[respect]] to performing the practices in terms of the real meaning of the [[Mahayana]], the [[Greater Vehicle]], this (real meaning) being the Natural [[State]], [8] there may originate three kinds of obstructions: A.
  
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[119]
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Externally, there may arise obstructions due to [[human beings]] and to {{Wiki|non-human}} [[spirits]] (phyi mi dang mi rna yin-pa'i bar-chad),
  
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The Pnncpal Practice cfngos-gzhi
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B.
  
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197
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Internally, there may arise obstructions such as sicknesses due to imbalances in the [[humors]] (within the [[physical body]]) ([[nang]] '[[du-ba]] [[nad]] kyi bar-chad), and
  
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C3.1. Integrating [[Sleep]] with the [[Clear Light]] With regard to the first (among these considerations, that is to say, the integrating of [[sleep]] with the [[Clear Light]]), it is said according to the [[sNyan-rgyud]] chen-mo, "With reference to the [[Bardo]] of the [[Dream State]], the instruction is that the inter-weaving together of the [[karmic traces]] is like the central current of a [[river]]." [120] Because it is expounded (in that way), with regard to practice (lag­ len), on top of a comfortable seat and a thick cushion, one assumes the [[position of the sleeping lion]] (seng-ge'i nyal stabs), where the right side of the [[body]] is laid below and with the thumb, index, middle, and ring fingers, one obstructs the openings (of the various orifices) and thereby one obstructs (and closes) the doors for the [[vital]] [[winds]] and the gateways of the [[channels]] of the [[kleshas]], or [[emotional defilements]], on the right side. [121] Then one should think happily that one's seat (or mattress is supported on) a [[lion]], an [[elephant]], a [[horse]], a [[dragon]], and a [[garuda]], and that one's pillow is the {{Wiki|sun}} and the [[moon]]. Then one expels the [[poisons]] with the three exhaustions of the [[inner breathing]]. The [[Rigpa]] that resides inside the [[central channel]] is clearly [[visible]] as a ball of threads of {{Wiki|light}} just about the size of a peacock's egg (located in) the {{Wiki|navel}} of the {{Wiki|throat}} center (ag-sho '[[khor-lo]]). One should not [[emanate]] the masses of [[thoughts]] that think about the {{Wiki|past}} or which speculate upon the {{Wiki|future}}. One should close the [[eyes]]. [122] Then, with regard to that, because one falls asleep without {{Wiki|disturbances}}, for the {{Wiki|individual}} of {{Wiki|superior}} capacity, all of the delusory [[visions]] (or [[manifestations]]) of the [[dream state]] will arise as [[Clear Light]] ([[visions]]). [123] Furthermore, when going to [[sleep]], one will retain the [[nectar]] of [[memory]] (or [[mindfulness]] and thereby [[recognize]] the [[dream]] to be a [[dream]]) and one will never become separated from pious practices (dge-sbyor) (by [[sleep]] or [[unconsciousness]]). Because they [[meditate]] as above, these above practitioners will uninterruptedly see [[visions]] of the [[Clear light]]. All of them, becoming {{Wiki|aware}} of their [[own]] [[dreams]] (as being [[dreams]]), will cut off the current of all their ordinary ([[dreams]]) instantly and pious [[activities]] will come [[to increase]] more at night (in their [[dreams]]) than during the daytime. At night, these pious [[activities]] will come forth increasingly. But even by day, the profit from this becomes greater and greater. Also, at that time, without deciding from [[memory]], it is very important to practice with [[diligence]]. Finally, on occasion
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C.
  
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98
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Secretly, there may arise obstructions that are [[experiences]]
  
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m
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[[meditation]] ([[gsang-ba]] [[bsgom-pa]] [[nyams]] kyi bar-chad).
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A. External Obstructions With regard to the first of them (the external obstructions): As for [[attachments]] to the [[worldly life]], such as affectionate [[thoughts]] (of [[attachment]]) towards one's near relatives, [[passionate]] [[attachments]] to [[wealth]] and country, all types of [[worldly]] entertainments, and so on, one should realize that these truly represent {{Wiki|demons}}. (Therefore, when one is {{Wiki|undertaking}} a [[retreat]]), one must forsake [[human]] [[society]]. To counteract these negative [[influences]] (which represent {{Wiki|demons}} and [[evil spirits]]) (gdon), one has recourse to the performing of [[religious]] [[rituals]] (rim-gro), evocations of [[spirits]] ([[bka']] bsgo), [[offering]] of [[obstacle]] [[tormas]] to them ([[gtor-ma]] [[sbyin]]), and throwing down one's [[physical body]] as [[food]] ([[phung-po]] gzan du bskyur), (that is, [[offering]] to them one's flesh and {{Wiki|blood}} [[body]] (Ius [[sbyin]]) as part of performing the [[Chod]] [[Rite]]).
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The Explanation of the [[Meditation Practice]] sGom-khrid
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]129
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B. Internal Obstructions Second, with regard to sicknesses ([[nad]]), one may engage in [[yantra]] exercises, [[pranayama]], and [[healing]] [[visualizations]]. [9] And one may endeavor to remove the obstructions by way of uttering {{Wiki|sounds}}, and so on. However, when only minor ills arise, one does not need to take notice of them.
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C. Secret Obstructions Third, even though the [[obstacles]] represented by [[experiences]] in [[meditation]] are very many, [10] when one condenses them, they may be condensed into the three considerations of the view, the [[meditation]], and the conduct (or [[action]]).
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Cl. Deviations from the View With regard to the view, one should not slip into the five deviations, [11] which are as follows: 1.
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One may become completely [[attached]] to the citadel of the words, so that the real meaning becomes obstructed and one overflows at the {{Wiki|mouth}} (with words) and goes astray thereby (tshig gi [[rdzong]] Ia Ia [[zhen]]/ don gyi 'gags Ia dred kha 'byams du song-ba).
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2.
  
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The Pract1ce of [[Dzogchen]] 1n the [[Zhang-Zhung]] [[Tradition]] of [[Tibet]]
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Even though the [[intellect]] [[thinks]] that it [[understands]] (the view of [[Dzogchen]]), nevertheless, one loses, in general, the real meaning that arises from with its [[own]] [[characteristics]] (in terms of personal [[experience]]) (go blo [[yod]] [[kyang]] [[rang mtshan]] rna shor-ba'i don spyir shor-ba).
  
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after occasion, when one is [[Wikipedia:Dream|dreaming]], one comes to [[recognize]] them as being [[dreams]]. Practice will come forth (spontaneously) just as a [[memory]]. Because one purifies oneself, and having gone into increasing this more and more, one will come in the end to [[recognize]] them very well. At that time, one should make the [[effort]] (as described). C3.2. [[Recognizing]] [[Dreams]] as [[Dreams]] Second, in general, there [[exist]] a number of [[causes]] for not [[recognizing]] [[dreams]] (as [[dreams]]), [124] namely, (1) not having [[devotion]] (flourishing) within one's [[mind-stream]], (2) or not producing within oneself a certain and sure [[knowledge]] with regard to the instructions. (3) By means of [[diligence]] (alone), one may not be capable of striving for it. (4) The [[mind-stream]] may be stirred up with discursive [[thoughts]]. As for these four, because they represent faults or defects of the [[mind]], they should be renounced. Then again, (1) the [[elements]] (of the [[body]]) may not be balanced because of eating certain [[foods]]. (2) Or one may [[feel]] very tired from engaging in strenuous labor (or other [[physical]] [[activities]] to excess). (3) Or again, {{Wiki|sexual}} [[desires]] and [[lustful]] [[thoughts]] with regard to {{Wiki|males}} and females. (4) Or the strength of the [[elements]] (of the [[body]]) have become old (and weak). In terms of these four: Because there [[exist]] such defects of the [[body]], one should stay (quietly in bed) and on occasion after occasion at the beginning, one should fixate (the [[mind]]) only a little. And at the time when for the most part, one is not fixating, one gradually falls into [[sleep]]. And at the time when one has not directly [[awakened]], one trains with the [[essential]] points of the [[body]] and with the previous [[visualization]]. One [[causes]] these masses of [[thoughts]] not to go elsewhere, (but to dissolve) and so one falls asleep. One may do this at such times as the evening, the very early morning, and even in the daytime. Consequently, all [[visions]] (or [[appearances]]) in the {{Wiki|present}}, even though they [[manifest]], they will appear only as [[dreams]]. Even though they may seem to [[exist]], they will be [[dreams]]. Even though they may [[exist]], one [[thinks]] the [[thought]] that they are only [[dreams]] without real [[activities]] such as being [[karmic traces]] and so on. Then in the middle, (sometimes) there is [[grasping]] at [[memories]]. On those occasions when ([[dreams]]) arise as half as many and are not remembered, one should fixate on any that do. And with regard to that, one should remember the practice. It is very important to become habitual in this and act with [[diligence]].
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3.
  
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Tr1e Pnnc1pal Pract1ce dngos-gzht
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Failing to practice in the {{Wiki|present}}, one loses (one's way) through [[desiring]] to put off (practice) until a later time (da Ita [[nyams]] su mi len-par/ phyi dus 'debs-ap'i re [['dod]] du shor-ba).
  
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199
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4.
  
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Finally, at the time of integrating [[sleep]] with the [[Clear Light]], because there may come forth [[experiences]]
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One loses (one's way) through the [[intellect]] [[fabricating]] guesses without really [[knowing]] the actual system of [[existence]] ([[yin-lugs]] rna shes-pa'i 'ol-tshod bzos-pa'i blo byas su shor-ba).
  
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and other [[psychic]]
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5.
  
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[[phenomena]] (or apparitions) from {{Wiki|non-human}} [[spirits]], their modes of [[arising]] as [[visions]] that are seen, originate in whatever ways, but one should become familiar with them as self-manifestations that are like [[illusions]]. Therefore, one's [[thoughts]] should not be allowed to become [[delighted]], cheerful, nor conceited. At the end, one's [[dreams]] will become dissolved into the vast expanse of [[space]] and [[one's awareness]] will attain {{Wiki|independence}} (and its [[own]] power) and the [[memories]] that [[cause]] movements (of [[thought]]) will cease to lead one anywhere. [ 123] By merely [[thinking]] that every thing is located higher or lower, or is good or bad, any [[visions]] (or [[dreams]]) like that are (immediately) [[transformed]]. Because (these [[visions]] or [[dreams]]) are indeed [[pure]] self-manifestations, one is able now to [[transform]] them at any time, anywhere into anything. They come to arise into [[manifestation]] according to these transformations. Even the delusory [[visions]] (or [[appearances]] [[experienced]] in) the [[Bardo]] can be interrupted (and [[transformed]]) in this way. Eventually all [[appearances]] go into reverse, even the flesh reverts and the [[hair]] reverts, and one is no longer afraid of the [[Bardo of Dying]] or of [[rebirth]]. At that time, others also, all diverse [[visions]], become forcefully [[purified]] in terms of the [[condition]] of [[Wikipedia:Dream|dreaming]]. By carrying on along this [[path]], one dispatches them directly. One integrates defeat and victory, [[laziness]] and strenuous conduct. Thereafter it will be easy to [[transform]] [[karmic traces]] by means of the [[Awareness]] in [[dreams]]. [ 126] At that time, whatever one does in terms of pious [[activities]] there will be (produced [[clairvoyant]] [[powers]]) nine times more than at {{Wiki|present}} and they will develop greatly. C3.3. Fixating on the [[White A]] With regard to the third, even though one practices in whatever manner, if one does not [[recognize]] them ([[dreams]]), but falls asleep contentedly like above, in terms of fixation on the [[visualization]]. [127] one should control a little the 'Phar-rtsa [[channels]] of [[enjoyment]] (on the sides of the neck), and having obstructed the [[visions]] (or [[appearances]]) of one's [[own]] [[mind-stream]] (by pressing on these [[channels]] for too long), one will [[feel]] strange and because there [[exists]] the [[danger]] of not remembering, [[awareness]] should be controlled very much. And then
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Though looking into one [[direction]], one has not yet truly decided and so one is [[attached]] to two ([[contradictory]]) points ([[spros]] [[mtha']] rna chod-par [[phyogs]] [[gcig tu]] [[lta-ba]] rtse [[gnyis]] su [[zhen-pa]]).
  
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130
  
 
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[[The Practice of Dzogchen]] in the [[Zhang-Zhung]] Trad1t1on of T1bet
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[[The Practice of Dzogchen]] in the [[Zhang-Zhung]] Tradrtron of Trbet
  
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one relaxes the [[channels]] just a little. Even though one does not [[awaken]] directly, one purifies in that way. If one controls for a long time the 'Phar-rtsa (the two [[channels]] at the sides of the neck), one must [[grasp]] the full measure (and not press them for too long), because there [[exists]] the [[danger]] of the [[consciousness]] transmigrating (involuntarily and one [[dies]]). Therefore, it is impossible that one will not come to [[recognize]] one's [[dreams]]. This has been the guiding explanation for the integrating of [[sleep]] with the [[Clear Light]]. [128] U-YA SMAR-RO!
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C2. Defects to [[Meditation Practice]]
  
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Colophon Like that, the [[nectar]] of the [[Mind]], the [[Upadesha]] which is the innermost [[essence]] of the [[Oral Tradition]], the [[Wikipedia:Absolute (philosophy)|ultimate]] instructions on the [[essential]] points of the profound Meaning, the handbook for the [[principal]] practices has been felicitously arranged herein. [129] May this come forth as a [[benefit]] for all suitable vessels ([[disciples]]) and mature their [[mind-streams]] and bring them (eventually ) to [[liberation]]! The instructions for the [[principal]] practices is hereby completed. Gy a Gy a U-YA AG-THAM!
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Then, with regard to the [[meditation]] ([[bsgom-pa]]), (there are also five points:) 1.
  
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[[Chapter]] Four
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There may [[exist]] [[manifest]] [[attachments]] to [[pleasurable]] [[sensations]], the producing of connections of {{Wiki|certainty}} with [[respect]] to clarity, and the [[grasping]] at the [[state]] of thoughtlessness as being supreme ([[bde-ba]] Ia mngon du [[zhen]] dang [[gsal-ba]] Ia nges-pa'i skyes-pa dang [[mi rtog-pa]] Ia mchog tu '[[dzin-pa]]),
  
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The Explanation of the View: lTa-khrid
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2.
  
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Here is contained "The Guiding Explanation of the View through [[Seeing]] Nakedly, which represents the Direct Introduction to one's [[own]] [[Primordial Base]]" ([[gzhi]] rang [[ngo-sprad-pa]] gcer-mthong lta-ba'i [[khrid]]). Homage to [[Kuntu Zangpo]], the all-pervading and all-encompassing Guide of [[Beings]] who is (in [[reality]] ) one's [[own]] intrinsic [[Self-Awareness]] become visibly [[manifest]]. [1] As for [[Book]] Three: [2] Having come to understand one's [[own]] [[mind-stream]] and this [[understanding]] having become [[manifest]] (in one's practice of contemplation and of [[vision]]), there then [[exist]] four supplementary branches (or ancillary texts of the [[teaching]]) for continuing in this [[state]], [3] namely, 1.
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Without holding to [[mindfulness]], [[meditation]] will lose its [[energy]] and [[sharpness]] (dran '[[dzin]] med-pa gleng bsgom du song-ba),
  
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The Explanation of the View through [[Seeing]] Nakedly
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3.
  
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that
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Because [[drowsiness]] and [[dullness]] [[gather]] like clouds, clarity and [[lucidity]] depart (bying rmugs su 'thibs-pas gsa! [[mdangs]] thon-pa),
  
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represents the direct introduction to one's [[own]] Base, or [[Primordial State]] ([[gzhi]] rang [[ngo-sprad-pa]] gcer-mthong lta-ba'i [[khrid]]); 2.
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4.
  
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The Explanation of the [[Meditation]] on the [[Clear Light]] that represents the practice of the [[Path]] (lam ny ams su len-pa '[[od-gsal]] bsgom-pa'i [[khrid]]);
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Because there is [[agitation]], floating about, and being scattered, one does not remain in a [[state]] of [[calm]] (rgod !ding 'khor-bas [[gnas]] cha med-pa), and
  
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102\ 3.
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5.
  
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[[The Practice of Dzogchen]] 1n the [[Zhang Zhung]] [[Tradition]] of T1bet
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Because (one's [[meditation]]) slips, gives way, and is not decisive, it is not {{Wiki|productive}} of [[development]] ('dred 'dzur 'thab-pas bskyed bogs med). Therefore, one should not proceed into these five deviations.
  
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The Explanation of the [[Activity]] or Conduct consisting of the forceful
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C3. Conduct to be Avoided
  
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purifications
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And with [[respect]] to the conduct ([[spyod-pa]]), (there are also five factors to be avoided:) 1.
  
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that {{Wiki|purify}}
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The conduct of telling fortunes and playing at being a [[Guru]] (zol zog tho-co'i [[spyod-pa]]),
  
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the
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2.
  
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secondary
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The conduct of pretending to be [[spiritual]] for the [[sake]] of material gain (ched byas tshul [[chos kyi]] [[spyod-pa]]),
  
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[[conditions]]
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3.
  
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encountered along the [[Path]] ([[rkyen]] lam du byangs-pa [[rtsal sbyong]] spyod-pa'i [[khrid]]); and 4.
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The conduct where one is lazy and indifferent (blang snyoms le­ lo'i [[spyod-pa]]),
  
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The Explanation of the Fruit where one clearly and definitively decides upon the [[Trikaya]], which remains in its [[own]] original [[condition]] ('[[bras-bu]] [[rang sa]] bzung-ba sku-gsum [[dmar]] thag-bcad­ pa'i [[khrid]]).
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4.
  
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The Explanation of the View As for the first (of these four supplementary texts, namely, "The Explanation of the View where one Sees Everything Nakedly," this representing the direct introduction to one's [[own]] Base or [[Primordial State]]), there are three parts: I.
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The conduct where one ties oneself up in (stubbornly) carrying out what one does not want to do (bsdug brtsir rang [[beings]] kyi [[spyod-pa]]), and
  
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Relying upon the [[Essence]] and the [[Nature]] of the the [[Primordial Base]], one is introduced thereby directly to it (gzhi'i [[rang-bzhin]] [[ngo-bo]] Ia brten nas [[ngo-sprad-pa]]);
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5.
  
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II.
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The conduct of ordinary {{Wiki|social}} {{Wiki|behavior}} and [[wrong views]] (log Ita tha-mal gyi [[spyod-pa]]).
  
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Relying upon certain special [[activities]], one is further introduced to it ([[byed las]] [[khyad-par]] Ia brten nas [[ngo-sprad-pa]]); and finally,
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The ExplanatiOrl of the Medrtatron Practrce: sGom-khnd
  
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III. There is the extensive explanation regarding (the origins of)
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1131
  
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[[Liberation]] and of [[Delusion]] respectively (grol 'khrul rgyas-par bshad-pa).
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Therefore, one should not proceed into these five deviations. As it is said in the gS u ngs rabs ( the Khams-chen, or [[Prajnaparamita]]), [12] "When one enters on to the the [[path]] of those {{Wiki|merchants}} who seek the [[precious]] [[wish-granting gem]], because there [[exist]] many enemies who would [[cause]] them harm, all of these persons (joining the caravan) should don their armor."
  
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I. Direct Introduction to the [[Primordial Base]] Within this first part, there are four [[sections]] that need to be considered: A.
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III. [[Arising]] of the [[Clear Light]] [[Visions]] Third, within (this topic, that is,) the [[experiences]] due to [[meditation]] and the manner in which the [[Clear Light]] ([[visions]]) arise (bsgom-pas [[nyams]] dang '[[od-gsal]] [['char tshul]]), there are three subdivisions, namely, A.
  
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The direct introduction to the Mother (ma'i [[ngo-sprad-pa]]),
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The manner in which the [[visions]] that arise originate (shar-ba'i [[snang-ba]] 'byung tshul),
  
 
B.
 
B.
  
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The direct introduction to the Son (bu'i [[ngo-sprad-pa]]),
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Then, the manner in which these [[visions]] increase (and develop) when they become familiar (de nas goms-pa'i [[snang-ba]] 'phel tshul), and
  
 
C.
 
C.
  
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The direct introduction to the [[Energy]] or Potentiality ([[rtsal]] gyi [[ngo-sprad-pa]]), and
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Uniting them with the progressive stages of the [[Path]] ([[de dag gi]] lam gyi rim-pa dang sbyar-ba).
  
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D.
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A. How the [[Visions]] Originate Within the first section, (the manner in which the [[Thodgal]] [[visions]] come forth), there [[exist]] two considerations. namely, (1)
  
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The direct introduction to the {{Wiki|unity}} and {{Wiki|inseparability}} of all three, namely, the Mother, the Son, and the [[Energy]] (rna bu [[rtsal]] [[gsum]] [[dbyer-med]] zung-'brel du [[ngo-sprad-pa]]).
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The manner in which external [[visions]] come to be seen (phyi'i [[snang-ba]] [[mthong tshul]]) and
  
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Tho ExpiEmatiOil of trle V1ew 1Ta-khnd
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(2)
  
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1103
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The manner in which internal [[experiences]] are produced ([[nang]] gi [[nyams-myong]] bskyed tshul).
  
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A. Direct Introduction to the Mother Now, with [[respect]] to the first section (the direct introduction to the Mother), the Mother is, in fact, the [[Kunzhi]], "the basis of everything," which represents the Natural [[State]] of the real disposition of things, (that is to say, the [[state of emptiness]], or [[Shunyata]]). [4] Indeed, it is the base and the [[root]] (or source) of everything in both [[Samsara]] and [[Nirvana]]. And therefore, it is the First Great [[Ancestor]] of all the [[Buddhas]], as well as of all [[sentient beings]]. But if one were to try to illustrate it in words, any [[name]] or designation would be appropriate. However, if one would try to distill the actual meaning in words, this would not be found to [[exist]] anywhere. As for the first of these (eight possible) designations: Its [[essence]] is without any [[obscurations]] whatsoever. Furthermore, one may say that it is self-luminous or inherently clear, [[empty]], and without a source. It is naked and without [[clothes]]; from the very beginning it was not attired in any [[delusions]] or any [[obscurations]] or any [[passions]]. Therefore, it may be called the Great [[Primordial Purity]] ([[ka-dag chen-po]]) (that is to say, the [[state]] of total [[primordial purity]]). [5] Because it is not been obscured by anything whatsoever, it is colorless and [[unchanging]]. It is completely [[pure]] and everywhere it is directly penetrating. It is not produced from a [[primary cause]], nor is it modified or changed by any secondary [[causes]]. It cannot be [[realized]] or created by any kind of [[effort]]. And because it does not fall into any limitations or extremes as represented by {{Wiki|conceptual}} elaborations, it may be called the Great Self-Origination ([[rang-byung]] [[chen-po]]) (that is to say, it is totally self-created, self-manifested, and self-originated). Because everything that is known to [[living beings]] in both [[Samsara]] and [[Nirvana]] is complete and {{Wiki|perfect}} just as it is in that (Natural [[State]]), [6] one may say that at this {{Wiki|present}} [[moment]], nothing has been [[karmically]] ripened and nothing will be {{Wiki|liberated}} (because there is nothing to be ripened nor to be {{Wiki|liberated}}). And because this situation is not something understandable (in terms of conceptions by way of the [[rational]] [[intellect]]), this may be called the Great [[Spontaneous Perfection]] (!hun-grub [[chen-po]]) (that is to say, all things are totally and spontaneously perfected in themselves just as they are when they come into [[visible]] [[manifestation]]). [7] In terms of [[recognizing]] (the Mother), it may be said that it does not display any particular [[form]], or shape, or {{Wiki|color}}, or size as its
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A 1. How the External [[Visions]] come to be Seen With [[respect]] to the first (how external [[visions]] come to be seen), it is said in the sGron-ma, "As for the [[teaching]] concerning the forceful method of [[purification]] ([[rtsal]] gyi sbyang [[thabs]]), the movements (of [[thoughts]]) are like a [[golden fish]] and the [[dark retreat]] house is like a net of {{Wiki|light}} that holds them fast. The [[mirror]] of [[Awareness]] (rig-pa'i me­ long) in which everything is clear reveals (the [[space]]) that is seen as the clear sky. [[Mindful]] ([[attention]]) is like the {{Wiki|spear}} of the [[mind]] and fixation
  
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132
  
 
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The Practice of Ozogchen 1n the [[Zhang-Zhung]] Trad1t1on of T1bet
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[[The Practice of Dzogchen]] 1n the [[Zhang-Zhung]] Trad1t1on of T1bet
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on the [[visions]] is like a shield of {{Wiki|light}}. At that time, one sees the [[seeds]] of the [[Rupakaya]], like a host of {{Wiki|stars}} [[rising]] in the sky." [13] Because one practices as described, at the beginning, the [[signs]] of the [[five elements]] arise as indicated above (in the [[Principal]] Practices text). [14] And elsewhere, it is said, "The lights and the rays (appear as if) one opens up a {{Wiki|silk}} brocade cloth (in the bright sunlight). There [[exist]] uncountable and [[inconceivable]] (numbers of [[appearances]]) [[arising]] like [[rainbows]], or like painted [[mandalas]]. (It is like [[looking at]] the {{Wiki|sun}} through) a striped woolen shawl (phyar-ba), or through a felt blanket made of {{Wiki|yak}} [[hair]] (re-lde). (The [[visions]]) arise and come to fill the sky and the {{Wiki|atmosphere}} (before the [[practitioner]]) with familiar ([[visions]]) and ([[visions]] of) the countryside. And there is established the ground (or basis) for the ([[visible]] [[manifestations]] of) the [[realms]]. Inside of them, the [[seeds]] of the [[Rupakayas]] and the thigleys arise like scattered hosts of {{Wiki|stars}}. [15] According to the gZer-bu, it is said, "The [[five lights]] that [[manifest]] (provide) the base for (the appearing of) the [[realms]] and the [[mandalas]]. There will arise diverse [[Rupakaya]] [[forms]], such as pavillions of thigleys, [[celestial]] {{Wiki|palaces}} of the five kinds (of [[Buddha Families]]), and the [[divine]] [[forms]] of higher [[insight]] (these being [[visible]] [[manifestations]] of the Natural [[State]])." [16] So it is said.
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A2. How Internal [[Experiences]] are Produced Then, with regard to the second [[consideration]] (how the internal [[experiences]] are produced): At that time, while one is practicing [[meditation]], it is much like [[seeing]] the {{Wiki|sun}} through the clouds (in the {{Wiki|atmosphere}}). (At first) it appears faint and misty. Thus, one may still be afflicted and eaten by [[doubts]]. At the beginning of the first stage of [[meditation]] [[development]], where one is [[meditating]] in discrete sessions (thun bsgom), (the [[vision]] of the Natural [[State]]) is like the first or second day of the [[waxing moon]].
 +
 
 +
B. How [[Visions]] Evolve and Develop Second, with [[respect]] to the manner in which vtswns evolve and develop when one has become familiar with them (de Ia goms-pa'i [[snang-ba]] 'phel tshul), there [[exist]] five progressive stages:
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The Explanation of the [[Meditation Practice]] sGom-khrid
 +
 
 +
(1)
 +
 
 +
1133
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 +
The manner in which [[visions]] increase ([[snang-ba]] 'phel-ba'i tshul),
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(2) The manner in which [[visions]] multiply ([[snang-ba]] mched-pa'i tshul),
  
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defining [[characteristic]]. Because nothing is asserted anywhere regarding its [[essence]], it may be called the Great {{Wiki|Transcendence}} of Limitations ([[mtha']] bra! [[chen-po]]) (that is to say, it is totally beyond all {{Wiki|conceptual}} limitations and extremes). Indeed, it falls neither on the side of [[Samsara]] nor on the side of [[Nirvana]], and it cannot be divided into parts. From [[Kuntu Zangpo]], who is the [[highest]] among all [[beings]], downward to the smallest most insignificant insect, it does not increase nor does it {{Wiki|decrease}}. In these terms, it is neither more {{Wiki|subtle}} nor more gross, neither more dense nor more [[ethereal]]. Yet, because it encompasses everything and everyone, it may be called the Great All-Pervasiveness ([[kun khyab]] [[chen-po]]) (that is to say, it totally pervades everything). Everything originates from that [[state]], has its [[existence]] in it, and dissolves back again into it. Even though, within that [[state]] (that is, the Natural [[State]]), all things arise as different kinds of [[apparitional]] displays, in itself it does not thereby become diminished nor filled up and congested. It does not become [[constructed]] in any way. And because nothing {{Wiki|transcends}} nor goes beyond it anywhere, it may be called the Great [[Nature]] ([[bdag-nyid chen-po]]) (that is to say, the total [[state of being]]). [8] With regard to that [[state]], the conduct of the [[Buddhas]] does not proceed to what is called good nor does the conduct of [[Samsara]] proceed to what is called bad. Within it there [[exists]] no {{Wiki|hope}} of ascending upwards (into the [[spirituality]] of [[Nirvana]]) nor {{Wiki|fear}} of descending downwards (into the carnality of [[Samsara]]). Because it does not draw near to anything (as [[virtuous]]) nor does it reject anything as improper (and [[non-virtuous]]), it may be called the Great Universality (spyi-blugs [[chen-po]]) (that is to say, it is totally [[universal]] and all-inclusive). Even though one cannot attach a specific [[name]] to it, because it does not go beyond this singular and unique meaning (which is [[emptiness]]), it is seen to have a single [[essence]]. Nevertheless, {{Wiki|distinctive}} {{Wiki|individual}} [[appearances]] come forth from it (unceasingly). Within this single Base there [[exist]] great multitudes of particular [[pleasures]] and sorrows. Even though diversity may arise everywhere, what is called just this (Natural [[State]]) does not reveal nor display itself openly anywhere, but rather, it remains concealed everywhere. It is not seen by anyone and it does not come forward to {{Wiki|present}} itself, although it is always with us. T herefore, it goes mostly unrecognized. Because it encompasses and pervades everything, but nothing else encompasses it, it may be called
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(3) The manner in which [[visions]] develop further ([[snang-ba]] rgyas-pa'i tshul),
  
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I
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(4) The manner in which [[visions]] become completed ([[snang-ba]] rdzogs­ pa'i tshul), and
  
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The Expl:mat1on of the View 1Ta-khnd
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(5) The manner in which [[visions]] finally culminate ([[snang-ba]] mthar thug-pa'i tshul).
  
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1105
+
B 1. How [[Visions]] Increase Within the first stage, the manner in which the [[visions]] increase (snang­ ba 'phel-ba'i tshul), there are two considerations, namely, a.
  
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the [[state]] totally that {{Wiki|transcends}} {{Wiki|Conception}} and Expression (blo [['das]] brjod med [[chen-po]]) (that is to say, it totally {{Wiki|transcends}} the [[intellect]] and is totally inexpressible in words). According to the sGron-ma {{Wiki|drug}}, "The ({{Wiki|individual}}) [[Nature of Mind]] originates from the [[Kunzhi]], the basis of everything. Its [[Clear Light]] is [[empty]], unfabricated, and unadulterated (by anything in [[Samsara]]). [9] Moreover, it is the [[Dharmakaya]] and the [[state]] of total [[primordial purity]], being in no way [[tainted]] or [[defiled]] by anything whatsoever (belonging to [[Samsara]]) and is untouched by any {{Wiki|conceptual}} limitations or extremes. Nevertheless, its [[Nature]] ([[rang-bzhin]]) is the [[Sambhogakaya]] which is spontaneously [[perfection]]. Indeed, it is completely {{Wiki|perfect}}, entirely {{Wiki|perfect}}, {{Wiki|perfect}} in every way. [10] However, the [[Nirmanakaya]] is a [[neutral]] [[state]] (beyond [[virtue]] and defect) that is uncertain and unpredictable (in its [[manifestations]]). It may arise anywhere as an [[apparitional]] display without any partialities (or judgments). But it does not [[exist]] distinctly and individually (as something separate from the Natural [[State]]). [11) Yet it encompasses and pervades in their entirety both [[Samsara]] and [[Nirvana]]. It pervades and encompasses everything everywhere like the singular [[condition]] of the clear open sky. In the clear {{Wiki|luminous}} sky which is without partialities (or limits), everything arises from this single great vast expanse of [[space]]. In the vast expanse of [[emptiness]], there is neither broadness nor narrowness. In this single great [[dimension]], everything abides (and has its [[existence]]). In this [[dimension]] which is the same everywhere, there is no higher or lower (in [[relation]] to anything else). And in those terms, it may be called the [[Bodhichitta]], but with reference to the [[Wikipedia:Convention (norm)|conventional]] meaning, it may be explained as being threefold." [12] When the text speaks in this way, the three referred to above represent the example, the meaning, and the indication. Thus there [[exist]] two sets. Similarly, even though one may demonstrate it in words, there will occur in the [[mind-stream]] of the {{Wiki|individual}} a condensing or distillation of the meaning whereby discursive [[consciousness]] and mere [[intellectual]] [[knowledge]] will become exhausted. [13] When one takes it (the Natural [[State]]) up into one's hand (to examine it concretely), one finds that its [[essential]] point consists of nothing whatsoever. Then in terms of practicing with a confident [[belief]] (in the Natural [[State]]), like before one establishes a regime of practice (lag-len) consisting of the three [[essential]] points (of the [[body]], {{Wiki|speech}}, and [[mind]]) and gazes with [[open eyes]] (cer-re lta-ha) into (the [[empty space]] of) the [[Kunzhi]]
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The manner in which external [[visions]] are seen ([[to increase]]) (phyi'i [[snang-ba]] [[mthong tshul]]) and
  
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106\
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b.
  
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[[The Practice of Dzogchen]] 1n the [[Zhang Zhung]] Tradit1on of T1bet
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The manner in which internal [[experiences]] are produced ([[nang]] gi [[nyams-myong]] bskyed tshul).
  
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which abides cleanly as [[inherent]] clear [[luminosity]] and which is entirely devoid of discursive [[thoughts]]. And in terms of that, there will be a confident [[belief]], a direct [[experience]], and an intense definitive [[decision]] (regarding the Natural [[State]] without any [[doubts]]). The procedure of explanation that was demonstrated above is very well known and very prudent. [14] The [[Nature of Mind]], at just this immediate {{Wiki|present}} [[moment]], does not [[grasp]] at anything whatsoever and it is inherently {{Wiki|luminous}} and clear like the [[purity]] of the sky. Indeed, it represents the self-appearance of the [[Trikaya]] and it is a primary [[cognition]] that is spontaneously perfected, [[self-aware]], and inherently {{Wiki|luminous}}. [15 J Again, according to the gZer-bu, "As for the [[King]] who is [[Awareness being]] luminously clear and self-originated, it is a non-apprehending primal [[awareness]] that {{Wiki|transcends}} any {{Wiki|colour}}, shape, or [[form]]. This inexpressible primal [[awareness]] or [[cognition]] is beyond names, words, and letters. This non-discursive primal [[awareness]] is beyond [[thoughts]], analysis, and [[intellect]]. [16] And according to the dGongs-lugs, "It simply [[exists]] and one gazes open-eyed into it (the [[empty space]] of the Natural [[State]])." [ 17] It is asked in the text, where does ([[Rigpa]]) now abide? Even though it is said that it pervades all of the [[physical body]] in general terms, in particular ([[Rigpa]]) resides inside of the hollow heart-nerve (she­ thun rtsa '[[dzin]] gyi [[nang]]) at the center of the reddish brown {{Wiki|carnelian}} pervilion with projecting crystals that is the [[physical]] [[heart]]. At the center of a canopy-like pavilion of five ([[rainbow]]) lights, it abides in a [[state]] of total [[primordial purity]] that is unmixed with anything else (relating to [[Samsara]]). [18] Again, according to the sGron-ma {{Wiki|drug}}, "In the middle of the [[physical]] [[heart]], which is free of all {{Wiki|darkness}} and which is like the {{Wiki|sun}} itself, one's [[own]] [[Awareness]] ([[Rigpa]]) abides as totally [[self-arising]]." [19] Moreover, it is said, "It ([[Rigpa]]) abides like a [[butter lamp]] set inside of
+
B la. How the External [[Visions]] Increase With [[respect]] to the first [[consideration]], in terms of the external ([[visions]]), one practices one-pointedly as described above, and because of that, at sometime or another, there will arise various [[experiences]] of the [[visions]] increasing. ([[snang-ba]] 'phel-ba'i [[nyams]] sna 'char). Innumerable [[visions]] of [[Clear Light]] ([[Thodgal]] [[visions]]) arise and inside of them, there will appear the thigleys of [[Awareness]] having the {{Wiki|color}} of {{Wiki|crystal}} and having just the size of a pea. More than that, they will grow larger. They may be single, or two linked together, or three linked together, or even many of them linked together. They may be linked both upwardly and transversely, and these ([[phenomena]]) are called the threads of [[compassion]], which represent the [[Essence]] of [[Awareness]] (rig-pa'i thugs-rje'i nyag-thag). They are like yarn that is {{Wiki|silver}} or white, or like threads. Various [[visions]] arise, such as thigleys in chains strung together, or single ones not strung together, but connected by threads, or single threads not connected with thigleys, and so on. [17] However, because all of the [[five elements]] (in one's [[body]]) are not balanced or in {{Wiki|equilibrium}}, [18] (initially) all of the colors are for
  
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a
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134\
  
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[[vase]]. One does not see it ([[Rigpa]] or the flame of the [[lamp]]) from
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The Pract1ce of Ozogchen in the [[Zhang-Zhung]] [[Tradition]] of [[Tibet]]
  
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the outside because it is obscured by the [[physical body]]. But when [[Awareness]] separates itself from the corpse (at the time of [[death]]), it is explained that it will clearly come into view." [20] Thus it is said. On this occasion (when the [[master]] reads aloud the text, the [[disciples]]) will be directly introduced to "the Cycle of the Base," (gzhi'i 'khor-lo'i [[ngo-sprad-pa]]). [26]
+
the most part white, or each one of them is a single ({{Wiki|colour}}), or else, because (the [[elements]]) may be in [[balance]] a bit, the [[five colors]] come forth complete in each of them (the thigleys). For the most part, single or multiple colors arise. And in the middle of these thigleys, when one examines them, there may just appear aspects of [[divine]] [[forms]]; they abide there in each of them subtly without having the [[cause]] for being very clear. Furthermore, these lights and rays and thigleys never remain longer than a [[single moment]] and (these [[phenomena]]) are like a waterfall coming down from the steep face of the mountain. They may appear to move or to separate, to scatter, or to come together (chaotically), like quicksilver scatters and comes together (when dropped on the table). [19] According to the sGron-ma, it is said, "Being familiar with these ([[phenomena]]) and becoming intimately acquainted with them, and because they (the thigleys) come together, there originate five special aspects of familiarity (here below delineated). At first, the [[visions]] will increase. One will see them (the thigleys) scattering or coming together like quicksilver." [20] And according to the gZer-bu, "As for the rays of [[Awareness]] and the threads of [[compassion]], at first they will [[manifest]] like a waterfall coming down from the steep face of the mountain." [21] B1b. How the Internal [[Experiences]] are Produced Second, with regard to internal ([[experiences]] being produced): At that time, [[experiences]] of [[one-pointed concentration]] arise (de'i dus su [[rtse gcig]] gi [[nyams]] 'char). A [[luminous awareness]] that does not move (from its [[own]] place) becomes very clear and [[pure]], and this represents an [[experience]] of the [[calm]] [[state]]. [22] However, the meeting between the Mother, which is [[emptiness]], and the Son, which is [[Awareness]] ([[rig-pa]]), is still rather shallow (and not profound). [[Meditation practice]] (should commence) at the time of the day when the {{Wiki|light}} (of the sky) is most clear. A special [[pleasurable]] [[sensation]] may be produced, but when it settles down, it may not be very clear. The developing of any single (session of) practice depends on the secondary [[conditions]] (of sunlight and [[space]], and so on). Thus, the first progressive stage of [[meditating]] in discrete sessions (thun [[sgom]]) reaches its culmination, and this is said to be like third and fourth days of the [[waxing moon]].
  
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Tile Explamt1on of the View
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The Explanat1on of the MecJ1tat1on Pract1ce sGom-khrid
  
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1 Ta-khnd
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1135
  
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l1
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B2. How [[Visions]] Multiply
  
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07
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Second, (with regard to the manner in which the vtswns multiply ([[snang-ba]] mched-pa'i tshul), there are two considerations, namely, a.
  
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B. Direct Introduction to the Son
+
The manner in which external [[visions]] multiply (phyi'i [[snang-ba]] mched tshul) and
  
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Second, with regard to the Son who represents the primal [[cognitions]] of [[Awareness]] (bu [[rig-pa'i ye-shes]]), there are two considerations: 1.
+
b.
  
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The Natural [[State]] of the Son (bu'i [[gnas-lugs]]) and
+
The manner in which internal [[experiences]] are produced (nangi gi [[nyams-myong]] bsked tshul).
  
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2.
+
B2a. How External [[Visions]] Multiply
  
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The direct introduction to that (de Ia [[ngo-sprad-pa]]).
+
With [[respect]] to the first among these two considerations regarding the manner in which the [[visions]] multiply, (that is to say, how external [[visions]] continue to arise and multiply): The [[visions]] of the [[Clear Light]] ([[Thodgal]] [[visions]]) arise in all [[directions]]. And inside of them arise some thigleys of [[Awareness]] having the {{Wiki|color}} of {{Wiki|crystal}}. However, because the [[five elements]] are in [[balance]] and in {{Wiki|equilibrium}}, for the most part each of these thigleys of the pavilions of the [[five lights]] possess rims (or [[auras]]) of the five-fold (colours). They appear clear and [[pure]], bright and {{Wiki|luminous}}. [23] Moreover, the threads also arise, some of them being white. Again, for the most part, the thigleys of the chains have diverse colors and are like ([[beads]]) on a single strand. Their rims have five-fold (colors). In their centers (may appear) various different [[forms]] that are appropriate, such as very {{Wiki|subtle}} aspects of the [[Rupakayas]] in the [[form]] of letters and {{Wiki|syllables}}, or else, [[stupas]], and so on. In between and elsewhere there may be [[visible]] aspects, such as lights and rays and beautiful images. However, it is uncertain how these ([[phenomena]]) will arise or not arise. And even though they may have arisen previously, now they will be slower and more tame, being able to remain a little while longer. As is is said, according to the sGron-ma, "Then the [[visions]] begin to multiply and one sees them directly, like [[seeing]] the [[moon]] or the {{Wiki|sun}} shining in the sky, whereupon [[Rigpa]], or [[intrinsic awareness]], is seen as a pavilion of {{Wiki|light}}." [24] Again, according to the gZer-bu, "Second, it (the continuity of the [[visions]]) is like the flow of the current of a [[river]]." At the time when these [[visions]] multiply, all of the rays and thigleys and lights and threads become slower and more tame; they are able to remain a [[moment]] longer. But the rays and threads appear quickly, in the manner of walking {{Wiki|past}} on foot.
  
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B 1. The Natural [[State]] of the Son In terms of this first [[consideration]] (the Natural [[State]] of the Son), within the Mother, the [[Kunzhi]], which is like the vast (open, [[limitless]]) sky, the Son who is [[Awareness]] (bu [[rig-pa]]) arises as the inhabitant (of that vast [[dimension]]), being like the [[heart]] of the {{Wiki|sun}} ([[rising]] high into the sky). The [[essence]] of this [[arising]] is that it is without any [[obscurations]] whatsoever. Moreover, its [[luminous clarity]] is naked and entirely cleansed of all [[obscurations]]. However, its [[nature]] is [[emptiness]] itself and it abides immaculately, having no [[root]] (or source in anything whatsoever).
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[22] Truly, (the Son) is a presence that is {{Wiki|aware}} of
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the [[object]] and all of its aspects just as they are in [[reality]]. (This Son) is a sudden [[awareness]] [[arising]] as a naked primary [[cognition]] that is completely unattired in any [[thoughts]], [[actions]], movements, or efforts (that occur subsequently to it). At just that [[moment]], there [[exists]] only a startled [[awareness]] without any [[memories]] (or [[thoughts]]) intervening. It is a startled [[awareness]] without fixation (or focusing on anything), being naked and devoid of discursive [[thoughts]], and totally {{Wiki|present}} without apprehending or [[grasping]] at anything whatsoever. [23] And that is called the primal [[cognitions]] of self-originated [[Awareness]] (rang­ byung [[rig-pa'i ye-shes]]). According to the sGron-ma {{Wiki|drug}}, "As for the so-called primal [[cognitions]] of [[Awareness]] ([[rig-pa'i ye-shes]]), they are said to be like the {{Wiki|sun}} in the vast expanse of the sky. In the same way, [[Rigpa]] or [[Awareness]] arises from the vast expanse of the [[Kunzhi]] (which is the Natural [[State]]). Its [[essence]] is clear [[luminosity]] and its [[nature]] is [[emptiness]]; and in terms of its aspect, this [[knowing]] [[awareness]] is without any discursive [[thoughts]]." [24] B2. The Direct Introduction to the Natural [[State]] of the Son As for the second ([[consideration]], the direct introduction to the Natural [[State]] of the Son), the [[essential]] point of the [[body]] brings about
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B2b. How Internal [[Experiences]] are Produced
  
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Then, with [[respect]] to the second [[consideration]] (how internal [[experiences]] are produced): The [[experiences]] of [[one-pointed concentration]] are still rather shallow and they arise as simply [[experiences]] of being free of {{Wiki|conceptual}} elaborations ([[spros-bral]] gyi [[nyams]] su 'char). At that time, everything external and internal is released into total [[self-liberation]]. Furthermore, without going beyond this [[state]] of total [[inherent]] clarity that is unmoving, [25] just as is the case when the ocean is unmoved by the [[winds]], these ([[experiences]]) arise free of all elaborations in terms of [[characteristics]]. For example, it is like the fifth and sixth day of the waxmg [[moon]]. At the time of [[meditation practice]], these ([[experiences]]) increase very much. And even though one may not [[meditate]], they will come forth on one occasion after another. And as for that, one has indeed arrived (at the second stage) ([[ngang]] [[sgom]]), that is, [[meditating]] in that [[state]] of the [[Nature of Mind]]. [26] B3. How the [[Visions]] Develop Further
  
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the unification (and harmonizing) of the [[psychic]] energies and the [[mind]]. One then proceeds to separate the [[purity]] of [[Awareness]] from the [[impurities]] (of the discursive [[mind]]) by way of expelling the [[clear radiance]] of [[awareness]] (from the [[heart center]] via the [[central channel]] in the [[form]] of a tiny [[sphere]] of [[radiant light]] that exits from the top of the head). At the time when confident [[belief]] arises (within one's [[mind-stream]] due to this [[experience]]), one engages in gazing with wide­ [[open eyes]] at this [[essence]] (which is [[empty space]] and clear [[luminosity]]). Thereby one is directly introduced to the Natural [[State]]. [25] Just this natural [[state]] of the primal [[cognition]], which is [[Awareness]] itself, is [[Buddhahood]] in [[actuality]]. That [[awareness]] of the immediate {{Wiki|present}} [[moment]] which is devoid of discursive [[thoughts]] is said to be clean and naked. And this primal [[cognition]] which is [[Awareness]] (rig-pa'i ye­ shes) arises entirely without [[obscurations]] and is everywhere directly penetrating. [26] According to the gZer-bu, "The six [[eyes]] of higher [[insight]] arise at the {{Wiki|forehead}} (and so on). The [[primordial state]], which sees everything nakedly, is entirely {{Wiki|perfect}} (and complete with nothing lacking or needing [[development]])." [27] Again, according to the same text, "This miniature-sized [[gnosis]], or [[primordial awareness]], (found in the [[heart]]) is the unmanifest [[Dharmakaya]]. It is also known as the [[Awareness]] which is itself the [[essence]] ([[ngo-bo]] [[nyid]] gyi [[rig-pa]]). As for that primal [[cognition]] which is itself [[intrinsic Awareness]], even though it does not arise from anywhere outside, neither does it arise from the inside. Rather, it simply arises from within itself by itself alone (rang Ia rang [[shar-ba]])." [28] So it was said according to the [[Prajnaparamita]] ('bum) and elsewhere; therefore, this represents the extensive direct introduction (rgyas-par [[ngo-sprad-pa]]). [29] C. The Direct Introduction to [[Energy]]
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Third, (with regard to the manner in which the [[visions]] develop further ([[snang-ba]] [[rgyas]] tshul), there are again two considerations, namely, a.
  
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With [[respect]] to the three total [[manifestations]] that represent the potentiality of [[energy]], namely, the {{Wiki|sounds}}, the lights and the rays, there also [[exist]] here two considerations: 1.
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The manner in which external [[visions]] develop further (phyi'i [[snang-ba]] [[rgyas]] tshul) and
  
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The Natural [[State]] of [[Energy]] ([[rtsal]] gyi [[gnas-lugs]]) and
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b.
  
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The manner in which internal [[experiences]] are produced (nangi gi [[nyams-myong]] bskyed tshul).
  
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The direct introduction to it (de Ia [[ngo-sprad-pa]]). [30]
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B3a. How the External [[Visions]] Develop Further
  
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The Explanat1011 of tl,?e V1ew iTa,khrid
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With [[respect]] to the first of these two considerations regarding the manner in which (the external) [[visions]] increase and develop further ([[snang-ba]] [[rgyas]] tshul). Due to the [[vital]] [[winds]] having become obstructed, [[visions]] will arise in the [[mind-stream]] (of the [[practitioner]]). However, from the interior (of his [[heart]]), a little portion of the supreme [[Clear Light]] may visibly arise [27] and at {{Wiki|present}} the impure [[visions]] due to (the activites) of (the [[elements]]) of [[fire]], [[water]], [[earth]], and [[air]] having become obstructed in the [[mind-stream]] (of the [[practitioner]]), there will arise [[pure visions]] of the [[seeds]] of [[divine]] [[forms]] and even the [[visions]]
  
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The Explamtion of the Med1iat1on Pract1ce sGom-khnd
  
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With [[respect]] to the first [[consideration]] (the Natural [[State]]), from the potentiality of [[energy]] ([[rtsal]]) and the radiant translucency ([[mdangs]]) of the primary [[cognitions]] of [[Awareness]] that is like what (has been described above as the Son), there arise unceasingly (and without impediments) the {{Wiki|sounds}}, the lights, and the rays as self-manifestations. This occurs because of the absence of any secondary [[causes]] represented by the "I", or [[sense]] of [[ego]], which is active (as an agent or creator). [31] From this translucency on the side of the clear [[luminosity]] of [[Awareness]], which is indeed without any [[obscurations]] or coverings (due to discursive [[thoughts]] or {{Wiki|conceptual}} elaborations), these lights, which represent the [[inherent]] lights of [[Awareness]], arise like [[rainbows]]. From the power (or potentiality) on the side of the [[emptiness]] of [[Awareness]], which is totally without any [[root]] or source, these {{Wiki|sounds}}, which represent the [[inherent]] {{Wiki|sounds}} of [[Awareness]], arise like echoes. [32] And from the [[energy]] ([[rtsal]]) that represents the [[non-dual]] [[essence]] of clarity and [[emptiness]], the rays, which represent the [[inherent]] rays of [[Awareness]], arise like the rays of the {{Wiki|sun}} (at dawn). Furthermore, (in terms of the unfolding of the [[visions]] in the [[Bardo]]), from this basis for [[arising]] (described above), where the [[inherent]] translucency (or radiance) of [[Awareness]] is linked and connected with the five [[primordial]] lights, all of the [[emanations]] of the [[unchanging]] [[Bodies]] (or [[divine]] [[forms]]) of the [[Buddhas]] arise (on the side of [[pure vision]]). But when these [[emanations]] arise (on the side of [[impure karmic vision]]), they are combined with the four kinds of [[beings]] (that is, the four kinds of [[rebirth]] for ordinary [[sentient beings]]). Similarly, from this same basis for [[arising]], where [[Awareness]] becomes connected with the {{Wiki|sounds}}, all the [[emanations]] of the {{Wiki|Speech}} of the [[Buddhas]] arise (on the side of [[pure vision]]), whereas all the ordinary [[languages]] and {{Wiki|voices}} of the {{Wiki|speech}} of ordinary [[sentient beings]] arise (on the side of [[impure karmic vision]]). And with regard to this same basis of [[arising]], where [[Awareness]] becomes connected with the rays, all the [[emanations]] of the primal [[awareness]] and [[knowledge]] of the [[Minds]] of the [[Buddhas]] arise (on the side of [[pure vision]]), whereas all the masses of [[thoughts]] and [[memories]] in the [[minds]] of ordinary [[sentient beings]] arise (on the side of [[impure karmic vision]]). Indeed, the Son, this primary [[cognition]] which is [[Awareness]], is not created by anyone (because it arises spontaneously). Nevertheless, there [[exist]] the [[activities]] of the three total [[manifestations]] that arise as self-manifestations. [33]
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of [[divine realms]]. Everywhere there arise various different [[visions]] in the cardinal and the [[intermediate directions]], as well as above and below, in front and in back, which have the [[nature]] of [[Clear Light]]. There will arise various different thigleys of five-fold lights, such as those resembling a {{Wiki|bamboo}} shield, or those ([[phenomena]]) seen in a felt blanket made of {{Wiki|yak}} [[hair]], or in the countryside, or those ([[phenomena]]) may be like very small {{Wiki|mustard seeds}}. Moreover, each of them will divide themselves into five-fold thigley (patterns, that is to say, one in the center, four in the [[cardinal directions]]). And there may arise with [[respect]] to them both upward pointed spokes and vertical [[strands]] of {{Wiki|light}}. [28] And these will adorn the the rims or circumference (of these thigleys). Outside of this, the rim is surrounded by [[lotuses]], [[wheels]], [[swastikas]], and [[jewels]], all of them of {{Wiki|light}}, and so on. In the zone beyond that, there originate [[inconceivable]] numbers of [[visible objects]], whether many or few, great or small, that entirely fill the field of [[vision]] (of the [[practitioner]]), [29] such as decorated and ornamented doors and windows that are very beautiful and complete. And in the middle arise aspects of [[divine]] [[forms]] (sku'i [[rnam-pa]]), either whole, or half, or just the head, as well as {{Wiki|luminous}} [[seeds]] that are letters and {{Wiki|syllables}}, together with lights, rays, and threads. Some of these [[visions]] that are like that abide even without moving or shaking, whereas some of them move about just a little bit. As it says in the gZer-bu, "Third, they (the [[visions]]) become like a {{Wiki|hawk}} (hovering nearly motionless in the sky) while searching for his [[food]]." [30]. And again, according to the sGron-ma, "Then [[visions]] come to {{Wiki|proliferate}} and develop further [31] and one will actually see the [[Mandalas]] of the [[Sambhogakayas]] of the [[Five Families]]." B3b. How the Internal [[Experiences]] are Produced With [[respect]] to the second [[consideration]] (the producing of internal [[experiences]]): Having become free of the {{Wiki|conceptual}} elaborations mentioned above and (allowing everything) to self-liberate, the side of the Natural [[State]] becomes deeper and more {{Wiki|stable}}, (if one practices continuously), then after some time, one's [[intrinsic awareness]] (or [[Rigpa]]) will be without foundation (or base) and having suddenly gone into a singular ([[condition]] of) total [[primordial]] [[emptiness]] and which is devoid of any [[root]] (or source), consequently, everything that arises
  
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or originates in [[Samsara]] and [[Nirvana]], whether [[external objects]] or internal [[consciousness]], will come to have a single {{Wiki|taste}} in terms of that (Natural [[State]]), and thus, that is called "the [[meditation]] where diversity comes to have a single {{Wiki|taste}}." [32] (For example,) this is like the eighth and ninth day of the [[waxing moon]]. Now one has gone just half way toward the [[Primordial State]] of [[Buddhahood]]. Having exhausted and overthrown "one's [[meditation]] in the [[state]]," one then proceeds into (the third) and final stage, which is "[[meditating]] in the vast expanse of [[space]]." [33] B4. How the [[Visions]] become Completed and Perfected Fourth, with regard to the manner in which the [[visions]] arise as complete and {{Wiki|perfect}} ([[snang-ba]] rdzogs-pa'i [['char tshul]]), there are once more two considerations, namely, a.
  
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According to the sGron-ma {{Wiki|drug}}, "From that (Natural [[State]] which is [[Rigpa]]), there arise the three potencies that come into [[manifestations]] as [[visible]] [[appearances]], namely, these three, the {{Wiki|sounds}}, the lights, and the rays. The lights arise in the [[space]] of the sky that is totally clear. The {{Wiki|sounds}} originate of themselves from the vast expanse of [[emptiness]]. And when ([[emptiness]]) is [[non-dual]] with [[Awareness]], the rays come to [[emanate]] (as [[magical]] apparitions or holograms). Then they may be called [[visible objects]] (snang-ba'i yul)." [34] And again, it is said, "Even though this [[Essence]] is [[primordially pure]] and immaculate, still it is the basis for both the defects of [[Samsara]] and the [[virtues]] of [[Nirvana]] ('khor [['das]] skyon yon). When the lights are linked and connected with [[Awareness]], they become the basis for both the [[physical bodies]] (Ius) (of ordinary deluded [[sentient beings]] in terms of [[impure karmic vision]]) and (the [[divine]] [[forms]] or) [[Bodies]] (sku) (of the [[enlightened]] [[Buddhas]] in terms of [[pure vision]]). When the sol!nds are linked and connected with [[Awareness]], they become the basis for both the profane {{Wiki|speech}} ([[ngag]]) (of ordinary deluded [[sentient beings]]) and for the ([[pure]]) {{Wiki|Speech}} ([[gsung]]) (of the [[enlightened]] [[Buddhas]] as the teachings of the [[Dharma]]). And when the rays are linked and connected with [[Awareness]], they become the basis for both the [[minds]] (yid) (of ordinary deluded [[sentient beings]]) and the [[Minds]] (thugs) (of the [[enlightened]] [[Buddhas]])." So it was said. [35]
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The manner in which external [[visions]] are completed ( phyi'i sang­ ba rdzogs-pa'i tshul) and
  
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C2. The Direct Introduction to the Natural [[State]] of the [[Energy]] From the second [[consideration]] (the direct introduction), by means of uniting the {{Wiki|vayu}}, or the [[vital]] [[winds]], and the [[chitta]], or the [[mind]], after separating the [[purity]] of [[Awareness]] from the [[impurity]], [36] as previously one forces the [[essential]] points of the [[body]], such as moving upward the ocean, and so on, and gazing with [[open eyes]] at the clarity between the brows without blinking and without [[distraction]]. One apprehands and listens to the continuous production of the [[inherent]] {{Wiki|sounds}} of the [[mind]], and one fixates uninterruptedly on the [[inherent]] rays of [[Awareness]] and the [[memories]] which are like the rays of the {{Wiki|sun}}. By that [[belief]] one produces [[awareness]] and one is directly introduced.
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[37] From that primal [[cognition]] which represents [[Awareness]] (rig­ pa'i [[ye-shes]]), these three: the {{Wiki|sounds}}, the lights, and the rays, arise as [[inherent]] translucency, or radiance (rang [[mdangs]]). From the very
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The manner in which internal [[experiences]] are produced ([[nang]] gi [[nyams-myong]] bskyed tshul).
  
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lr1e f_xpli1r\ltrorl
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B4a. How the [[Visions]] become Completed With [[respect]] to the first of these two considerations regarding the manner in which the [[visions]] arise in their [[completeness]]: The supreme [[Clear Light]] becomes visibly [[manifest]], whereupon the [[divine]] [[forms]] and the [[divine realms]] of the [[Buddhas]] come to [[exist]] as spontaneously perfected in themselves (that is, in the Natural [[State]]). [34] They (de­ [[nyid]]), that is to say, the [[visions]] arise without anything remaining hidden or concealed. Furthermore, these [[pure]] self-manifestations ([[rang-snang]] dag-pa) of the great [[celestial]] {{Wiki|palaces}} and [[mandalas]] of the Shantika, [[Paushtika]], and [[Raudra]] [[Deities]] (who are [[peaceful]], [[prosperous]], and ferocious respectively) are unmixed (or not merged) with each other. And individually they are clear and bright (in their [[manifestations]]). The walls, gateways, gate ornaments, together with [[altars]], domes with [[garuda]] wings, [[parasols]], and umbrellas, together with bird horns (as are seen on [[stupas]], are all complete). And inside (the [[celestial]] {{Wiki|palaces}}), with [[respect]] to the Shantika and [[Paushtika]] [[Deities]], there are seats that are [[pure]] without defects, such having on them {{Wiki|sun}} discs, [[moon]] discs, [[lotuses]], [[swastikas]], and so on. And with [[respect]] to the Vashya
  
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Tr1e Explamt10r1 of the MRd1te1t1on Pract1ce sGorn-ktmd
  
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beginning they are not created by anyone nor are they [[realized]] by any [[cause]], being without any [[distortions]] (or exaggerations), the states of the primal [[cognitions]] of [[Awareness]] arise as unobstructed (and unceasing) self-manifestations. [3 8] According to the sGron-ma {{Wiki|drug}}, "The [[mind]] which moves can be tamed by way of {{Wiki|sounds}}. Moreover, the rays (or images), which are [[memories]], can be [[purified]]. And as for the rays among the three {primal) energies, they also can be [[purified]]. Thereupon the [[Mandala]] of the [[Trikaya]] will arise by itself. [39] "And again, as for the {{Wiki|sounds}}, they represent the [[inherent]] {{Wiki|sounds}} of [[awareness]]. These [[inherent]] {{Wiki|sounds}} of [[emptiness]] have the manner of echos. As for the lights, they represent the [[inherent]] lights of [[awareness]]. These [[inherent]] lights of [[emptiness]] have the manner of the lights of the {{Wiki|sun}}. As for the rays, they represent the [[inherent]] rays of [[Awareness]]. These [[inherent]] rays of [[emptiness]] have the manner of the rays of the {{Wiki|sun}}. This is the Natural [[State]] of the real disposition of things from the very beginning." [40] So it is said. This represents the extensive direct introduction.
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and [[Raudra]] [[Deities]] (who are enchanting and fierce respectively), they reside upon seats that are [[symbols]] of subjugation (thul-ba [[rtags]] gyi gdan), such as sitting upon the [[bodies]] of [[violent]] [[spirits]] (belonging to the eight classes), [[including]] [[Devas]], [[Nagas]], [[Gandharvas]], the five wild [[animals]], and so on. [35] And these [[principal]] [[deities]], both inner and outer, belonging to the [[Five Families]] are surrounded by their respective {{Wiki|retinues}}. Together with their messengers and servants that are [[emanations]], there are [[immeasurable]] numbers of [[divine]] hosts of Shantika, [[Paushtika]], Vashya, and [[Raudra]] [[Deities]]. Each of them remains on its [[own]] (appropriate) [[pure]] seat. All of their respective ornaments and attire, their marks and [[characteristics]], as well as their [[body]] colors and hand-symbols are complete. As for their respective sizes, these transcend both large measures and small measures. They may be many or few, as the case may be, but they arise (before the [[practitioner]]) in [[inconceivable]] numbers. In between them, there arise five by five everywhere, in abundance above and below, the thigleys of five-fold lights ('od lnga'i [[thig-le]]). In the middle of each of them, there will reside the {{Wiki|perfect}} [[Five Families]] (that is, the [[five Dhyani Buddhas]]). Also, inside each thigley serving as a single base, there are [[divine realms]] in the [[four directions]] and in the center. These [[Five Families]] indeed reside therein, and also in the centers of the thigleys there abide the [[symbols]] of these [[Five Families]]. Furthermore, the [[deities]], which are scattered about in these [[mandalas]], reside on their [[own]] respective seats. Moreover, the [[deities]] [[manifest]] everywhere as [[Sambhogakayas]], [[Nirmanakayas]], and so on. The manner in which these [[pure visions]] arise is [[inconceivable]]. At that time, all of them, together with the thigleys and rays and threads and [[divine]] [[forms]] come forth and remain without moving or shaking. According to the sGron-ma, "Then the [[visions]] become completed. One sees [[mandalas]] that are spontaneously perfected [[symbols]]. One sees [[visions]] that are [[divine realms]] of {{Wiki|light}}. One sees [[magical]] apparitions without their moving or shaking." [36] And also according to the gZer-bu, "Fourth, they (the [[visions]]) become like a [[tortoise]] put into a [[bowl]] (where he cannot move)." [37] B4b. How Internal [[Experiences]] are Produced
  
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D. The Unity and Inseparability of all Three Fourth, with [[respect]] to the {{Wiki|unity}} and the {{Wiki|inseparability}} of the Mother, the Son, and the [[Energy]] (rna bu [[rtsal]] [[gsum]] [[dbyer-med]] zung-'brel du [[ngo-sprad-pa]]), there are two considerations: 1. The Natural [[State]] ([[gnas-lugs]]) and
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With [[respect]] to the second (producing internal [[experiences]]): While engaging in the pious practice of allowing diversity to become of a single {{Wiki|taste}} (du-ma [[ro-gcig]] gi dge-sbyor), [[confidence]] in one's [[experiences]] and
  
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With [[respect]] to the first [[consideration]] {the Natural [[State]]), even though the three: the Mother, the Son, and the [[Energy]], have revealed themselves to be like that everywhere, (in actual fact) their [[Essence]] represents the {{Wiki|inseparability}} of the Mother and the Son from the very first in the {{Wiki|individual}} [[mind-stream]] and the [[Nature]] represents their {{Wiki|unity}} (or linkage together). There [[exists]] no {{Wiki|distinction}} in terms of the [[characteristics]] between them. From the Mother [[Kunzhi]], which is like the [[purity]] of the sky {that is, the [[Shunyata]]), [41] there arises the Son which is the primal [[cognition]] of [[Awareness]], which is without [[obscurations]] and who is inherently clear (bu [[rig-pa'i ye-shes]] sgrib-med
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[[understanding]] will grow just a little bit more. Gradually, everything where the [[mind]] exerts itself, [[including]] the [[meditator]] (the [[subject]]) and what is [[meditated]] upon (the [[object]]), having been {{Wiki|liberated}} into the [[Nature of Mind]], [[Awareness]] ([[rig-pa]]) will come to abide continuously in a [[state]] without {{Wiki|distractions}} and even without [[meditation]]. And there will come forth nothing that will go beyond that. At that time, (because the [[practitioner]] is naturally and effortlessly in the Natural [[State]]), it will not be necessary to engage in [[meditation]] with the [[mind]] (or [[thought]] process). It will only be necessary to be just a little bit [[mindful]] of the [[state]] (that is, the Natural [[State]]). And that ([[condition]]) is called [[meditating]] without {{Wiki|distractions}} and even without [[meditation]] itself. [38] For example, this is like the thirteenth and the fourteenth days of the [[waxing moon]]. Now one has nearly reached the stage of [[Buddhahood]]. Moreover, this final stage, where one is [[meditating]] in the vast expanse of [[understanding]], will most certainly arise within one's [[mind-stream]], but on this occasion, it just does not become very [[visible]] (or well [[manifested]]). [39] BS. How the Final [[Visions]] Arise
  
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[[The Practice of Dzogchen]] 1n the Zhang-Z?1ung [[Tradition]] of T1bet
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With [[respect]] to the manner in which the final [[visions]] arise (snang­ ba mthar thug-pa'i
  
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rang-gsa!), like the [[heart]] of the {{Wiki|sun}}. From that {{Wiki|unity}} (of Mother and Son), the {{Wiki|sounds}}, the lights, and the rays arise as [[apparitional]] displays like the rays of the {{Wiki|sun}}. Furthermore, they are in their [[own]] [[forms]] without any preconditioning. According to the sGron-ma, "The Base ([[gzhi]]), the [[heart-essence]] ([[snying-po]]), and the [[apparitional]] displays ([[cho-'phrul]]) are known as the Mother, the Son, and the Potentialty of [[Energy]] in the [[mind-stream]] of the {{Wiki|individual}}. [42] As for the Natural [[State]] which is [[unconditioned]], the [[Kunzhi]] is like the extent of the sky, the [[Rigpa]] is like the [[heart]] of the {{Wiki|sun}}, and the [[Energy]] is like the [[rays of light]] of the {{Wiki|sun}}." D2. The Direct Introduction to Their Inseparability With [[respect]] to the second [[consideration]], [43] after one has practiced (being in contemplation, or the Natural [[State]]) rather tightly according to the {{Wiki|rules}} (and not loosely) with [[respect]] to the [[threefold training]]: keeping the [[breath]] and the [[awareness]] [[concentrated]], and after one has practiced (following that) the threefold [[relaxation]], at that time when one looks at the [[state]] by means of the [[state]] itself, the Mother [[Kunzhi]] is [[emptiness]]. It is immaculate without a source (or [[root]]) and this is the [[Dharmakaya]]. The Son [[Awareness]] is [[inherent]] [[luminosity]], totally naked, and exceedingly clear. This is the [[Sambhogakaya]]. The [[Energy]] ([[rtsal]]) is the [[apparitional]] display (of [[phenomena]]). It is self-originated and self­ [[arising]]. This is the [[Nirmanakaya]]. These three: the Mother, the Son, and the [[Energy]], abide in their [[inherent]] [[forms]] without separation as the total [[nature]] of the [[Trikaya]] from the very beginning. [44] According to the gZer-bu, "The [[Kunzhi]] which is [[empty]] and clear like the vast expanse of the sky is the [[Dharmadhatu]] and the total primal [[awareness]] which is self-originated everywhere is the [[Dharmakaya]]." [451 And again, "One's [[own]] [[Awareness]] in the vast expanse of the [[physical]] [[heart]] is the [[Dharmakaya]]. Its [[Nature]] in the pathway of the [[channels]] is the [[Sambhogakaya]]. And its [[self-arising]] at the gateways which are the lamps (of [[vision]], the [[eyes]]) is the [[Nirmanakaya]]." [46] According to the sGron-ma, "The great [[primordial purity]] is the [[Dharmakaya]]. It is untainted by anything whatsoever. It is untouched by limitations, and it rises like the {{Wiki|sun}} in the sky devoid of clouds. The Mother and the Son arise on the [[path]] of the [[central channel]] in a manner that is [[inseparable]]." So it is said. This represents the the extensive direct introduction.
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[['char tshul]]), there are also two considerations,
  
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The Explanation of the V1ew ;Ta-ktmd
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namely, a.
  
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The manner in which the final [[visions]] arise (phyi'i [[snang-ba]] mthar thug-pa'i [['char tshul]]) and
  
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II. Direct Introduction Through the Special [[Activities]] of the Base Second, with [[respect]] to the direct introduction through the special [[activities]] of the Base (gzhi'i [[byed las]] [[khyad-par]] gyi [[ngo-sprod]]), there are four [[sections]]: A.
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The direct introduction through [[thoughts]] and [[memories]] that are like clouds in the sky ([[bsam]] dran nam-mkha'i sprin ltar [[ngo-sprad-pa]]),
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The manner in which the internal [[experiences]] are produced ([[nang]] gi [[nyams-myong]] bskyed tshul).
  
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B5a. How the External [[Visions]] Arise
  
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The direct introduction through the masses of [[thoughts]] that are like gentle breezes in the {{Wiki|atmosphere}} ([[rtog tshogs]] [[bar-snang]] gi ser-bu ltar [[ngo-sprad-pa]]),
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With regard to the first of these two considerations, the manner in which the final [[visions]] arise ([[snang-ba]] mthar thug-pa'i [['char tshul]]): Even though all [[visible]] things with [[characteristics]], which are elaborated in that way, now arise in the manner of [[pure]] self-manifestations, such as [[divine]] [[forms]], lights, rays, thigleys, and [[divine realms]], once having arisen in that way, (all of them) dissolve of themselves into the vast expanse of the [[Kunzhi]], where there [[exist]] no {{Wiki|conceptual}} elaborations, and there is only a single [[emptiness]], without any [[root]] (or source).
  
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The Explanation of the Med1tat1on Pract1ce [[sGom]] klmd
  
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The direct introduction through the [[emotional defilements]] that are like the waves on the sea ([[nyon-mongs]] mtsho dang rba-rlabs ltar [[ngo-sprad-pa]]), and
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1141
  
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D.
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Having collected them together, all of the [[characteristics]] of things that have been conceptually elaborated and [[fabricated]] by the efforts (of the [[mind]]) are ultimately {{Wiki|liberated}} by way of releasing them (into the Natural [[State]]). Indeed, everything, all the [[visions]] of the [[gnosis]], or primal [[awareness]], of the [[divine]] [[forms]], [[including]] {{Wiki|sounds}}, lights, and rays, are [[gathered]] back into the [[Nature of Mind]]. [40] And one decides upon this definitively (discovering this is the [[Wikipedia:Absolute (philosophy)|ultimate]] and the final [[nature]] of everything). According to the sGron-ma, "As for the rays, they represent the [[inherent]] rays of [[Awareness]]. They are [[empty]] images or [[forms]] in the same manner as reflections of the [[moon]] seen on the [[water]]. As for the {{Wiki|sounds}}, they represent the [[inherent]] {{Wiki|sounds}} of [[Awareness]]. They are [[empty]] [[inherent]] {{Wiki|sounds}} in the same manner as echoes. As for the lights, they represent the [[inherent]] lights of [[Awareness]]. They are [[empty]] [[inherent]] [[forms]] in the same manner as as [[rainbows]] (seen in the sky)." [41] And again, according to the Lung {{Wiki|drug}}, "One sees the [[Sugatas]] as being as numerous as the grains of sand. (But these [[pleasant]] and beautiful [[visions]]) are like drinking [[honey]] in a [[dream]]. When one awakens there is nothing remaining on the [[object]] side. Nothing remains and nothing is seen (of them). They are [[empty]] and free of partialities." Or again, "They are like the [[dreams]] of a dumb man; it is difficult for him to describe them to others." [4 2] And according to the gZer-bu, "Fifth, (these final [[visions]]) are similar to the [[space]] where the [[four elements]] have become exhausted (and have dissolved, disappearing into [[space]])." [43] And again, "All of them, the manner in which [[visions]] arise, are described above and everything that arises as self-manifestations, such as {{Wiki|sounds}}, lights, and rays, are dissolved back again into the vast expanse of the [[Kunzhi]], in the same manner as the son is taken up again into his mother's lap. [44] They are {{Wiki|annihilated}} into self-annihilation. They are {{Wiki|liberated}} into [[self-liberation]]. They cease into self-cessation. They arise into self­ [[arising]] and they ultimately arrive at a [[condition]] of exhaustion (where there are no more [[visions]] [[arising]] whatsoever). This repesents the manner in which the [[delusion]] process goes back into the single [[essential]] point (of the original [[condition]] of things, which is the Natural [[State]]). They arrive at their limit or end, which is [[liberation]], and the source of origination." So it was expounded according to the gZer-bu.
  
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The Pract1ce of [[Dzogchen]] in the Ztlang-Zhung Tradlt1on of T1bet
  
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BSb. How the Internal [[Experiences]] are Produced With [[respect]] to the second [[consideration]] (the manner in which internal [[experiences]] are produced): [[Mindfulness]] ([[dran-pa]]) is without {{Wiki|distractions}} and without [[meditation]], but that [[state]] is just a little tied up (like a [[horse]] tethered by a rope to a stake). [45] But after some time, one should even cut through this tether of [[mindfulness]], (whereas previously) one had tethered [[meditation]] to a stake in terms of whatever one does, one does not now go beyond that [[state]] where everything is free of [[effort]]. Thereupon, everything that arises, arises as [[gnosis]] (or primal [[awareness]]). Therefore, it does not {{Wiki|matter}} in particular whether one [[meditates]] or does not [[meditate]]. It does not {{Wiki|matter}} whether one is asleep or not. If one just lets everything be as it is, it will remain as such ([[bzhag]] na [[stod]]). But if one fixates (the [[attention]]) on it, it will go away ([[gtad]] na 'gro).
  
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But when it is needed, it will surely come. It is
  
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now under one's control and can be [[transformed]] by oneself. Thus, one's enemy becomes the same as one's son. {{Wiki|Gold}} becomes the same as dross. There no longer [[exists]] any {{Wiki|hope}} of progressing upward (on the [[path]] to [[Nirvana]]) nor falling downward again (into [[Samsara]]). Thus, it becomes [[manifest]] (as the final stage of [[meditation]], namely,) [[meditation]] in the vast expanse of spontaneous [[understanding]]. For example, it is like the fifteenth day of the [[waxing moon]]. One has reached the end and the limits of familiarity (with [[visions]]) and they have become {{Wiki|stable}} in one's original [[condition]], which is [[Kuntu Zangpo]]. [46] Furthermore, for example, if one examines the source of the [[deceit]] of a liar (confronting him with the [[truth]]), he becomes ashamed of himself. In the same way, if one examines the deceitful source (of these [[visions]]), which are the {{Wiki|sounds}}, the lights, and the rays (that [[manifest]] to the [[practitioner]]), they will return directly back to the [[Nature of Mind]]. Thus, the source of [[delusions]] is cut off and one will realize the Fruit, which is [[Perfect Buddhahood]]. [47] One need not {{Wiki|hope}} for any other more {{Wiki|excellent}} (result). Moreover, the [[visions]] that occur at the {{Wiki|present}} [[moment]] become systematically (and globally) understood as actually being [[deities]] and [[celestial]] {{Wiki|palaces}}. Therefore, all [[aspirations]] and [[desires]] revert (from [[worldly]] egotistical goals) and thereafter one (no longer) does [[evil]] things or violates [[morality]]. Because one has thoroughly cut off the source of [[delusion]] (by dissolving it) directly into the Base, thereafter no further [[delusions]] will arise. [[Rigpa]] becomes [[pure]] and immaculate,
  
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[[six aggregates]]
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The Explanatron of trle MecJrto110rl Practrce: sGom-khnd
  
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(of [[consciousness]]) that are like the [[rainbows]] spanning the sky ([[tshogs drug]] [[mkha']] yangs gzha'-tshon Itar [[ngo-sprad-pa]]).
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A. Direct Introduction Through [[Thoughts]] and [[Memories]] In the first section, there ar two considerations: 1.
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and with regard to the [[Essential]] [[State]], it reaches its source or origin and (the [[manifestations]] of) [[energy]] are finished and completed. The [[energy]] departs and one discovers that nothing whatsoever is left behind. And because this ([[condition]]) becomes [[manifest]], one finds that one does not move from that [[state]] which is the [[Dharmakaya]]. [48] Then, from that [[state]] (the [[Dharmakaya]]), because the polluted [[material body]] has been {{Wiki|liberated}} into an unpolluted [[state]], [49] [[pure visions]] will arise to the [[disciple]]. For example, one's [[own]] [[body]] arises as a [[Sambhogakaya form]], adorned with the (thirty-two) marks and the (eighty) [[characteristics]] and accompanied by the emanated arrays of the seats, the thrones, (the [[celestial]] {{Wiki|palaces}}), and the [[divine realms]]. Furthermore, from that same source of origination (byung [[khungs]]), the manner in which arise one's [[elements]] ([[dhatus]]), and one's [[sense fields]] ([[ayatanas]]), both [[root]] and branch, as well as one's [[eight consciousness]] [[aggregates]], and the five gates of the [[senses]], and so on, is as follows: [50] 1.
  
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The [[teaching]] on the Natural [[State]] ([[gnas-lugs]] [[bstan-pa]]) and
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In their outer aspect, they arise as the [[divine]] hosts of one hundred and eight [[Prosperity]] [[Deities]], and so on, (phyi !tar rgyas-pa'i [[lha]] [[tshogs]] brgya dang rtsa brgyad las [[sogs]]),
  
 
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2.
  
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The direct introduction to it. (de Ia [[ngo-sprad-pa]]). With [[respect]] to the first [[consideration]] (the Natural [[State]]),
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In their inner aspect, they arise as the [[divine]] hosts of the fourty­ five [[Peaceful Deities]], ([[nang]] !tar zhi-ba'i [[lha]] [[tshogs]] bzhi-bcu rtsa lnga), and
  
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[[Awareness]] ([[rig-pa]]) is like the [[heart]] of the {{Wiki|sun}} in the sky and the primal [[cognitions]] ([[ye-shes]]), which are [[thoughts]] and [[memories]], are like the rays of the {{Wiki|sun}}. In these terms, whatever is possible (as [[thoughts]] and [[memories]]) arises unceasingly. Furthermore, because the [[activity]] of the [[mind]] creates its [[own]] [[objects]], in terms of [[thinking]], the meaning of that [[object]] is remembered just as it is. And because that ([[Wikipedia:Convention (norm)|conventional]]) meaning is [[experienced]] thereafter, it is called [[intelligence]] ([[rig-pa]]).
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3.
  
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[47]
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In their secret aspect, they arise as the [[divine]] hosts of the eighty­ six [[Wrathful Deities]] ([[gsang-ba]] khro-bo'i [[lha]] [[tshogs]] brgyad-cu rtsa {{Wiki|drug}} las sags 'char-ba). (These are all [[Sambhogakaya]] [[forms]].) Thus, with [[respect]] to the [[Sambhogakaya]], having emanated (the
  
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According to the sGron-ma, "Even though the [[King]] who is
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figures of) the Guides (or the [[Nirmanakaya Buddhas]] of the [[six realms]]) throughout the different [[paths]] of [[methods]] in order to subdue (tame and convert) [[living beings]] everywhere, they accomplish the [[benefit]] of [[beings]] without {{Wiki|negligence}}. There will come forth [[Nirmanakayas]] from that [[energy]] or [[state]], [51] (naturally, spontaneously, and without [[effort]]). Thus, one does not have to pray that, at some {{Wiki|future}} time, one will realize the [[Trikaya]] (because one has already [[realized]] full and [[perfect Buddhahood]] already). It this is truly the case, then one does not need to strive arduously for many [[kalpas]] (in order to realize [[Buddhahood]]) by purifying one's
  
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[[knowing]] [[awareness]] ([[shes rig]] gi [[rgyal-po]]) is without [[thoughts]], yet it is the base for the [[arising]] of various different [[thoughts]] and [[memories]]. For example, it is like the [[rays of light]] from the [[energy]] of the {{Wiki|sun}}.
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The Pract1ce of [[Dzogchen]] 1n the [[Zhang-Zhung]] [[Tradition]] of T1bet
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[[karma]] and [[obscurations]], as well as by generating the stages and the [[paths]]. (One [[understands]] that) the entire [[philosophical]] system of [[causality]], which represents [[conventional truth]], is false. And thus one can attain [[Buddhahood]] in this {{Wiki|present}} [[lifetime]] by way of forceful [[methods]] in [[relation]] to the [[physical body]]. [52] As it is said according to the sGron-ma, "The source of the falseness of [[appearances]] (or [[visions]]) is exhausted into the [[Nature of Mind]]. One comes to decide definitively that all the [[Rupakayas]] (that is, all [[visible forms]]) are indeed [[mind]]. Thereby one cuts off the source of [[delusion]] (at its [[root]]) and it is not possible for [[delusions]] (to arise again). The [[Trikaya]] becomes [[manifest]] at that {{Wiki|present}} [[moment]] and one is no longer under the sway of the power of [[cause and effect]], which represents the great lie. This represents the forceful method for [[attaining Buddhahood]]. [53] Well then, when one attains the final [[visions]] and [[experiences]] in whatever manner as described in this instruction, then according to the gZer-bu, "One should take the measure of the [[intermediate]] pulse of the {{Wiki|arteries}}, the count being not too long nor too short, and it must be interrupted. One hundred pulses are counted as a single unit. One will surely arrive at the limit of the full measure of familiarity with the [[visions]] in some eighteen thousand of these units." The hundred-foldcycle ofthe [[intermediate]] measure of the [[breathing]] of the {{Wiki|individual}} is made into one unit of measure of a [[meditation]] session of the [[Clear Light]] (that is, [[Thodgal]] practice). Therefore, the full measure of the sessions is eighteen hundred. Then, due to other secondary [[conditions]], for one who possesses an [[intermediate]] capacity, if one practices continuously and uninterruptedly, the final [[visions]] will arise as described above in their [[perfection]] and completion. [54] Elsewhere, individually, these five modes for the [[arising]] of [[visions]] may be introduced by the showing of {{Wiki|individual}} pictures. [55] C. Uniting the [[Development]] of [[Visions]] with the Progressive [[Stages of the Path]]
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Third, with [[respect]] to uniting these (stages in the [[development]] of the [[visions]]) with the (usual) [[five stages]] of the [[Path]] (according to the [[Sutra]] system), it is much like the procedure with a [[chariot]]: one traverses the [[paths]] (and stages) in the same manner as did the {{Wiki|holy}} Jinas ([[Buddhas]]) and [[Aryas]] ([[Arhats]]) of the {{Wiki|past}}. [56]
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The Explanation of the Med1tat10n Pract1ce sGom-ktJrid
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Furthermore, at the beginning, one purifies one's [[sins]] and [[obscurations]] by means of the nine stages of the conduct of [[Bon]], (that is, the [[Ngondro]] practices). [57] When one is in the process of amassing the [[two accumulations]] (of [[wisdom]] and [[merit]]), this is in agreement with the [[Path of Accumulation]] ([[tshogs lam]]). Then, as for the two instructions regarding what has characterisitcs and what does not have characterisitcs (that is to say, what is [[visible]] and {{Wiki|invisible}}, or fixating the [[mind]] on an [[object]] and fixating without an [[object]]), clear [[visions]] with [[respect]] to the meaning of the [[Essence]] are produced, and because they are united to the meaning of the Natural [[State]], this is in agreement with the [[Path]] of Unification ([[sbyor lam]]). [58] Then, as for the instructions regarding the [[Clear Light]] (or [[Thodgal]] practice), both in general and in detail, because the primal [[cognitions]] of [[Awareness]] becomes displayed (and revealed) manifestly in whatever manner, this is in agreement with the [[Path]] of [[Vision]] ([[mthong lam]]). Then, as for the instructions regarding the [[development]] (of the [[visions]]), the real meaning of the [[Essential]] [[State]] ([[ngo-bo]] [[nyid]]) arises, and because that becomes familiar and one is intimately acquained with it, this is in agreement with the [[Path of Meditation]] [[Development]] (bsgom lam). [59] Then, having been directly introduced to rhe real meaning of [[Reality]], one comes to understand it fully and this represents the final [[Path]] of the {{Wiki|Ultimate}} [[Attainment]] (lam mthar [[phyin-pa]]). Furthermore, "Having striven arduously on the [[path]] throughout various lifetimes for countless ages, one generates the [[essential]] point of the procedure of the method within a single [[lifetime]] and in a single instant, one comes to remain in one's [[own]] original [[condition]]. One comes to a completion without actually traversing the [[path]] (at length). [[Delusions]] come to be [[self-liberated]] without actually renouncing them. The Fruit [[manifests]] visibly as the spontaneously perfected [[Trikaya]] because the [[path]] has been completed in terms of its being the short [[path]]." [ 60] So it is said. And again, "(The [[doctrine]] of) [[causality]] is a great and powerful falsehood and lie. Rather, this ([[teaching]] and [[practice of Dzogchen]]) is the most forceful method for [[attaining Buddhahood]]." [ 61] This was expounded according to the sGron-ma. When one unites [[experiences]] and [[understanding]] at the time of [[meditating]] in sessions (thun bsgom), because one becomes familiar (and habitual) in terms of the method of the real meaning of the [[gnosis]] of [[Awareness]], this is in agreement with the [[Path of Accumulation]].
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[[The Practice of Dzogchen]] in the [[Zhang Zhung]] [[Tradition]] of T1bet
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Because, at the time of [[meditating]], the clear [[visions]] come forth, this is in agreement with the [[Path]] of Unification. Because there arises a beginning to [[meditating]] in the [[state]] and because one newly [[understands]] their [[inherent]] characterisitcs, this is in agreement with the [[Path]] of [[Vision]]. Furthermore, because one becomes familiar with the [[state]] and because it has finally come forth, this is in agreement with the [[Path of Meditation]] [[Development]]. Because it becomes a vast expanse of [[space]], this represents the Fruit that is ultimately [[attained]] [62] Furthermore, at the time when one obtains stability in [[meditation]] in the sessions (thun bsgom), (there will arise) the [[virtuous]] qualities of a [[mind]] that genuinely [[knows]], as well as the [[virtuous]] qualities of [[pure]] {{Wiki|speech}}. Accordingly, the view, and [[meditation]], the conduct, and the [[activities]] will come to [[manifest]] very clearly. For a [[holy person]] in whom there are produced all of these [[experiences]], there will come forth all the [[virtuous]] qualities that can arise. And accordingly, at the time of [[meditation]] in the [[state]] ([[ngang]] bsgom), all of these [[virtuous]] qualities that have arisen previously will become even greater and more [[exalted]] than before. And one will obtain the [[magical powers]] of the [[Bodhisattva]], as well as clairvoy ant [[knowledge]], [[spiritual activities]], and all the [[virtuous]] qualities of the view and the [[realization]] (of the practice), as well as the [[action]] and conduct. At the time of [[meditation]] in the vast expanse of [[space]] ([[klong]] bsgom), these (qualities) will become even more [[exalted]] than those cited above, and there will arise into [[visible]] [[manifestation]] within the [[mind-stream]] (of the [[practitioner]]) all possible [[virtuous]] qualities, such as the [[Body]], {{Wiki|Speech}}, [[Mind]], [[Quality]], and [[Activity]] of a completely {{Wiki|perfect}} [[Buddha]]. Furthermore, externally, the manner in which the [[visions]] arise are (exclusively ) the [[seeing]] of the [[Clear Light]] (that is to say, [[Thodgal]] [[visions]]), and internally, there are in the manner of producing [[experiences]] that are the [[experiences]] of pious [[religious]] [[activities]]. And in between, there are all [[virtuous]] qualities, such as [[visions]] of clarity, which are [[magical]] apparitions, are gradually produced in the {{Wiki|individual}}. Everything external and internal will arise gradually as (described) previously and they will enter into a single {{Wiki|integration}}. [63] From the very beginning, for the exceedingly {{Wiki|superior}} {{Wiki|individual}} who [[understands]] instantly (gcig-car-ba), there will arise the final [[visions]] (mthar thug gi [[snang-ba]] 'char) and the (final) stage of [[meditation]] as a vast expanse of [[space]] where there is [[full understanding]] (rtogs-pa'i [[klong]] bsgom). (However, such instantaneous [[realization]] is exceedingly rare.)
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The Explanatron of the Medrtatiorl Practrce sGom-khnd
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As for the {{Wiki|individual}} who is a [[Thodgal]] practioner (thod-rgal-ba), because great precision in practice varies, (the [[visions]]) may become more diverse. Therefore, according to one's [[intellectual]] capacity, one should be given the instructions and the direct introduction (gdams-pa ngo-sprad) as is needed. Moreover, for the {{Wiki|individual}} who realizes instantly (gcig-car-ba), the instructions as such may be [[taught]] immediately and directly, whereas for the [[gradualist]] [[practitioner]] ([[rim-gyis-pa]]), they should be [[taught]] progressively, step by step. In general, for the [[Thodgal]] practioner (thod-rgal-ba), it is necessary to proceed with various different [[methods]] for the [[path]]. Furthermore, the instructions are bestowed in agreement with the [[attitude]] and [[intellectual]] capacity of the {{Wiki|individual}} [[practitioner]] and this is of very great importance. [ 64] The guiding explanation for the [[meditation practice]] of the [[Clear Light]], which represents the actual practice of the [[Path]] (lam ny ams su len-pa '[[od-gsal]] bsgom-pa'i [[khrid]]) is hereby completed. U-YA SMAR-RO! [[SARVA MANGALAM]]!
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[[Chapter]] Six
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The Explanation of the Conduct:
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sPyod-khrid
  
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The Pract1ce of [[Dzogchen]] 1n the [[Zhang-Zhung]] Tradit1on of T1bet
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Here is contained "The Guiding Explanation of the Conduct for the Forceful [[Purification]] of the Secondary [[Conditions]] that arise along the [[Path]]" ([[rkyen]] lam du slong-ba [[rtsal sbyong]] spyod-pa'i [[khrid]] bzhugs­ so). Homage to [[Kuntu Zangpo]], the all-pervading and all-encompassing Guide for [[living beings]] (in [[Samsara]]), who becomes visibly [[manifest]] as one's [[own]] [[Self-Awareness]]! [1]
  
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From the [[potency]] of [[Awareness]], it arises as the [[thought]] process." [48] So it is said. After one has forced [[awareness]] by means of the three [[essential]] points (of practice), one settles down into [[relaxation]] by way of relaxing. At that time, one gazess, staring with wide-open ey es (cer-re Ita), [49] [[looking at]] [[thoughts]] such as the one who is forcing, the one who is relaxing, and the one who is settling down (that is to say, looking and searching for them as something concrete and real and not finding any thing). At that time, when one apprehends and examines such [[memories]], one will know them (and be {{Wiki|aware}} of them as [[memories]]). But when one does not examine them, these [[memories]] that are not clear become uninterrupted and ordinary, (even overwhelming). And these two are called the [[knowing]] [[awareness]] that consists of [[thoughts]] and [[memories]]. There will [[exist]] masses of [[thoughts]] that may be good or bad, {{Wiki|subtle}} or coarse. Nevertheless, all [[thoughts]] and [[actions]] of {{Wiki|past}} [[thoughts]] and of {{Wiki|future}} [[thoughts]] are created by [[mental processes]], and that [[condition]] itself abides as the [[essence]] of self-originated primal [[awareness]] from the very beginning. [50] According to the sGron-ma, "From the potential [[energy]] of [[awareness]] there arises as the [[thought]] process ([[rig-pa'i rtsal]] las blo du [[shar]]). The [[six aggregates]] and the [[six objects]] arise as [[energy]]. With [[respect]] to that, it is called the [[thought]] process that [[thinks]]. Because it remembers and is {{Wiki|aware}}, it is called [[memory]]. Because its [[activity]] moves to its [[object]], it is called [[mind]]." [51] So it is said. B. The Direct Introduction Through the Masses of [[Thoughts]]
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Part Three As for the third (supplementary text): Within this guiding explanation concerning the forceful [[purification]] of the secondary [[conditions]] that arise along the [[path]] (of the [[principal]] practice), there are [[three divisions]]: I.
  
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Second, with [[respect]] to these hosts of [[thoughts]] ([[rtog tshogs]]), from the [[state]] of [[Awareness]] which is without [[thoughts]] and which is like the (clear [[empty]] ) sky, [52] when one produces [[thoughts]] of whatever kind, they come forth suddenly. Because, in the beginning, one examines the secondary [[causes]] that originated and are produced, it is free of a base and a [[root]] (or source). In the middle, because one examines their [[essence]] initially, they are without shape and {{Wiki|color}} (that is, one sees that they have neither shape nor {{Wiki|colour}}). At the end, they are [[purified]] into self-purification as the [[state]] of the [[Nature of Mind]], destroy ed into self-destruction, lost into [[self]] loss, and {{Wiki|liberated}} into [[self-liberation]]. These [[empty]] movements become like gentle breezes in the {{Wiki|atmosphere}}. And it arises as primal [[awareness]] which is self-originated and without [[thoughts]]. [53]
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Forceful [[purification]] (in [[meditation practice]]) during this {{Wiki|present}} [[lifetime]], ([[tshe]] 'dir [[rtsal]] sbyong-ba)
  
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T?1c Explanat'on of t?1e V1evv ;7n-klmd
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II.
  
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Forceful [[purification]] during the process of dying, and ('chi-khar [[rtsal]] sbyong-ba)
  
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According to the gZer-bu, "Primal [[awareness]] without [[thoughts]] represents the Base, but the delusion-system ('khrul-lugs) is the following after the potentiality (or [[energy]]) of various different [[memories]] and [[thoughts]]. (Indeed, following after them represents [[delusion]] itself.) But [[looking at]] this as a fault is (itself) a deviation. Rather, the proper method is just relaxing into one's original [[condition]]. They are {{Wiki|liberated}} at the end into the vast expanse. That is the non­ dual [[understanding]]." [54] So it is said. Or again, "(All) the various different [[thoughts]] and [[memories]] are exhausted into the [[space]] without [[thoughts]]. And whatever is created by the [[thought]] process (or [[actions]] of [[thought]]) is exhausted into the [[space]] that {{Wiki|transcends}} the [[thought]] process. {{Wiki|Sectarian}} [[philosophical tenets]] that [[grasp]] at one side (only) are exhausted into this [[space]] without partiality." [55] So it is said. According to the sGron-ma, "One should just settle down into non-apprehending (and non-grasping) where there are no [[thoughts]] or [[memories]]!" [56] So it is said. This represents the extensive introduction (rgyas-par ngo-sprad­ pa).
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III.
  
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C. The Direct Introduction to the [[Self-liberation]] of the [[Defilements]] Second, with [[respect]] to the direct introduction to the [[self-liberation]] of the [[emotional defilements]], or [[negative emotions]] ([[nyon-mongs-pa]] rang­ grot du [[ngo-sprad-pa]]): From the [[state]] (that is, the Natural [[State]]) of the total [[Clear Light]] without [[thoughts]], [57] one may create (and produce) deliberately such ([[defilements]]) as [[anger]], and so on, and then looks directly at them [[arising]] on the [[path]]. (One sees that these [[emotional defilements]]) self-originate, self-arise, and self-liberate, becoming like the waves on the sea. Therefore, the [[passions]] are {{Wiki|liberated}} into primal [[awareness]], the [[poisons]] are [[purified]] into their [[own]] original [[condition]], and the defects (skyon) arise now as [[virtuous]] qualities ([[yon-tan]]). And thus [[poison]] is called the [[nectar]] which arises on the [[path]], (having no need any longer) to be renounced. According to the gZer-bu, "Self-originated primal [[awareness]] is the Base, but if one follows after the [[energy]] ([[rtsal]]) of the [[poison]] of the [[passions]], this represents the delusion-system. But [[looking at]] it (judging it) as a fault is also a deviation. Relaxing into its [[own]] original [[condition]] is the proper method. [[Liberation]] into the vast expanse is the
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Forceful [[purification]] at the time of the [[Bardo]]. (bar-dor [[rtsal]] sbyong-ba)
  
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[[path]] itself. And this [[non-duality]] represents [[understanding]]." [58] So it is said. According to the [[Lugs]] dr ug, "If we realize the actual [[nature]] of the [[five poisons]], then the [[activity]] of the [[five poisons]] represents the supreme conduct (or practice)." [59] And according to the Gab 'grel, "In the [[state]] of the [[energy]] of [[anger]], one will ultimately arrive at [[non-anger]]." [60] So it is said.
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I. Forceful [[Purification]] during one's [[Lifetime]] Within the first topic (forceful [[purification]] practiced during one's {{Wiki|present}} [[lifetime]]), there are four subdivisions: A.
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Carrying on along the [[path]] of the [[three gates]],
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B.
  
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D. The Direct Introduction Through the Six [[Aggregates]] Fourth, with [[respect]] to the direct introduction through the [[six aggregates]] (of [[consciousness]]) which are like the [[rainbows]] spanning the sky: From the [[state]] (that is, the Natural [[State]]) of the total [[Clear Light]] without [[thoughts]], the [[six aggregates]], once having arisen, move to the [[objects]] which are inherently [[pure]] in themselves. At that time, when (everything) is proceeding in the normal way with [[respect]] to the [[awareness]] of the one who acts, the [[six aggregates]] look with presence,
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Carrying on along the [[path]] of the [[six consciousness]] [[aggregates]],
  
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[61] and they arise from the [[state]] that is unobstructed. From this basis which is without any source (or [[root]]), it (the [[phenomenon]]) arises in [[emptiness]] and is {{Wiki|liberated}} again into [[emptiness]], like the [[rainbow]] in the sky. [62] These various different [[manifestations]] of the [[six aggregates]] of [[consciousness]], which arise through [[liberation]], abide as the [[essence]] of the [[gnosis]] of one's [[own]] [[Awareness]] from the very beginning. According to the sGron-ma, "From the primal [[cognitions]] of one's [[own]] [[Awareness]], the [[energy]] ([[rtsal]]) arises as the [[six aggregates]] and the [[six objects]] of [[consciousness]], thus creating the various [[activities]] of the [[body]], {{Wiki|speech}}, and [[mind]]. Because they arise as the Nirmanakay as, they abide in themselves as the [[realms]] of the Nirmanakay a. If one does not understand this, then they arise variously as the [[six realms of rebirth]].
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([[sgo gsum]] lam du khyer-ba) ([[tshogs drug]] lam du khyer-ba) C.
  
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[63] According to thegZer-bu , "Because one comes to a thoroughly clear and definitive [[decision]] regarding [[Rigpa]], [[delusions]] and [[obscurations]] (are understood to be) [[pure]] from the very beginning. And because one thoroughly clarifies and definitively decides with [[respect]] to the [[thought]] process, primal [[awareness]] arises as [[energy]]." [64] So it is said. And according to the [[Lugs]] {{Wiki|drug}}, "With [[respect]] to these [[phenomena]] or [[dharmas]] ([[bon]]), they are without any base or source (or [[root]]). Any that are let go (without interference from the [[mind]]), they [[manifest]] like this." [65] So it is said.
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Carrying on along the [[path]] of the masses of [[thoughts]], and
  
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The Explanation of the View 1Ta-khrid
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D.
  
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1117
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Carrying on along the [[path]] of diversity.
  
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III. The Extensive Explanation of [[Liberation]] and [[Delusion]] With [[respect]] to the extensive explanation of [[delusion]] and [[liberation]] from them (grol 'khrul rgyas-par bshad-pa), there are two [[sections]]: A.
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([[rtog tshogs]] lam du khyer-ba) ([[sna-tshogs]] lam du khyer-ba)
  
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The method of [[delusion]] where one does not understand (rna rtogs
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A. Continuing in Practice with the Three Gates With regard to the first subdivision (continuing practices with the [[three gates]] of [[body]], {{Wiki|speech}}, and [[mind]]): Everything, whatever one is doing, whether [[pure]] or impure, one's [[course of action]] where one engages in the [[activities]] of the [[three gates]] (of [[body]], {{Wiki|speech}}, and [[mind]], beginning) with [[actions]] in the [[condition]] of pious [[ritual practices]] (dge­ [[sbyor]]) should be integrated (with the Natural [[State]]), whether in terms of an even [[state]] of contemplation or during the subsequent [[realization]] ([[mnyam rjes]] bsres). [2] (How does one begin to integrate? One should begin with) [[virtuous deeds]] possessing the [[characteristics]] of the [[body]] (or [[bodily]] [[activity]]), such as circumambulations, [[prostrations]], making [[mudra]] gestures, performing [[yantra]] movements, and so on. [3] (If one is not disturbed or distracted by these [[actions]], then one should proceed to engage in) impure [[actions]], such as beating and striking, [[angry]] words, jumping and running, and so on. And then one should engage in [[neutral]] [[actions]], such as eating, walking, sitting, [[dancing]], drinking, working, and so on. With [[respect]] to this engaging in all these different kinds of [[activities]] and conduct ([[spyod-pa]]) in whatever manner with one's [[physical body]], (one should consider practitioners as having three levels of capacity, (namely, {{Wiki|superior}}, [[intermediate]], and {{Wiki|inferior}}). For the {{Wiki|individual}} of {{Wiki|superior}} capacity ([[dbang-po rab]]), proceeding directly from one's view, one's [[activities]] in the [[external world]] are completely unobstructed (that is, uninhibited, spontaneous, and integrated in terms of the Natural [[State]]). As for the {{Wiki|individual}} of [[intermediate]] capacity, ([[dbang-po]]
  
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B.
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The
  
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The method of [[liberation]] where one does understand (rtogs de
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Expl8natton ot tile Conduct sPyod [[khrid]]
  
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'khrul tshul) and grol tshul).
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1151
  
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A. The Method of [[Delusion]] With [[respect]] to the first (the method of [[delusion]]), there are two considerations: 1.
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'bring-po), proceeding directly from one's [[meditation practice]], one's [[course of action]] is without any [[grasping]] whatsoever and one's [[actions]] self-liberate (without leaving any traces). And as for the {{Wiki|individual}} of {{Wiki|inferior}} capacity ([[dbang-po tha-ma]]), one's [[attitude]] is to hold on firmly to [[mindfulness]] and to never be separated from that. In the vast expanse of the total [[Clear Light]], which is both [[empty]] and clear, from the [[state]] of the naked clear [[luminosity]] of the primal [[cognitions]] of [[self-awareness]], one should engage in all [[actions]] energetically (and forcefully). [4] So, according in the gZer-bu rtsa 'grel, it is said, "The various different [[actions]] of the [[body]] should arise forcefully (and spontaneously) without any (premeditated) deliberate [[action]]. [5] Accordingly, there are [[pure]] [[actions]] of {{Wiki|speech}}, such as reciting (general) [[mantras]] and [[heart mantras]] (of [[Yidam meditation]] [[deities]]), reciting [[scriptures]] aloud, giving explanations or [[debating]] with others, singing hymns and [[chanting]] the liturgies, and so on, and impure [[actions]] (of {{Wiki|speech}}), such as harsh words, telling lies and casting [[slanders]], weeping and wailing, and so on, and even [[neutral]] [[actions]] (of {{Wiki|speech}}), such as singing songs, bardic [[recitations]], relating stories, making jokes, rehearsing plays, engaging in conversations and descriptions, and so on-all of these masses of [[verbal]] {{Wiki|expressions}}, just as described above, (may be indulged in forcefully by these three kinds of {{Wiki|individual}} practitioners). The {{Wiki|individual}} of {{Wiki|superior}} capacity proceeds directly in accordance with one's view, the {{Wiki|individual}} of [[intermediate]] capacity, proceeds directly in accordance with one's [[meditation]], and the {{Wiki|individual}} of {{Wiki|inferior}} capacity adheres to the calculations of [[mindfulness]]. [6] "Within the vast expanse of the total [[Clear Light]], which is [[empty]] and {{Wiki|aware}}, from the [[state]] of the naked [[luminous clarity]] of self­ originated [[awareness]],
  
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The co-emergent or spontaneously-born [[ignorance]] ([[lhan-skyes]]
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one engages in [[activities]] continuously (and
  
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2.
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unobstructedly). The various different [[verbal]] {{Wiki|expressions}} of {{Wiki|speech}} are forceful and without deliberate premeditation. [7] "Accordingly, [[pure]] ([[thoughts]]), such as [[devotion]] of [[mind]], the Generation Process, [[samadhi]] and [[meditations]], and so on, and impure [[thoughts]], such as malicious [[thoughts]], {{Wiki|poisonous}} [[thoughts]], [[wrong views]], and so on, and even [[neutral]] [[thoughts]] regarding one's province (or homeland), one's [[wealth]] and cattle, one's tasks of {{Wiki|farming}} and commerce, [[thinking]] beforehand and [[thinking]] afterwards, examining and analyzing, making calculations, and so on-in brief, the full measure of [[thinking]] with the [[mind]] (may also be considered in terms of
  
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The [[ignorance]] which conceptualizes everything ([[kun brtags]] kyi
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1521
  
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rna [[rig-pa]]) and rna [[rig-pa]]). Al. Spontaneously Born [[Ignorance]] With
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[[The Practice of Dzogchen]] in the [[Zhang-Zhung]] Trad1t1on of [[Tibet]]
  
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[[respect]]
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these three kinds of practitioners). The {{Wiki|individual}} of {{Wiki|superior}} capacity proceeds directly according to one's view, the {{Wiki|individual}} of [[intermediate]] capacity proceeds directly according to one's [[meditation]], and the {{Wiki|individual}} of {{Wiki|inferior}} capacity adheres to everything with [[mindfulness]] (dran-pas bzung). From the [[state]] of naked [[luminous clarity]] of the [[gnosis]] of [[self-awareness]], one engages in all [[activities]] continuously (and unobstructedly)." [8] So it was expounded at length. Again,
  
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to
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according to the gZer-bu,
  
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the
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''All-pervading and all­
  
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first
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encompassing without exterior or interior, the full measure of [[vision]] (or [[appearances]]) is the [[visible]] [[manifestation]] of [[Body]], the full measure of {{Wiki|sounds}} is the audible [[manifestation]] of {{Wiki|Speech}}, and the full measure of [[mindfulness]] is the perceptable [[manifestation]] of [[Mind]], the full measure of the [[elements]] is the [[visible]] [[manifestation]] of [[Quality]], and the full measure of [[action]] is the [[visible]] [[manifestation]] of of [[enlightened]] [[Activity]]." [9] Because this is said, in terms of the real meaning, all the [[activities]] of the [[three gates]] (of [[body]], {{Wiki|speech}}, and [[mind]]) are not envisioned or [[conceived]] to be deliberate [[actions]] (byed-par mi [[dmigs-pa]] ) (which are premeditated). Rather, it is necessary that they arise naturally (and spontaneously) as continuous unobstructed [[Skilful Means]] from the [[state]] of [[wisdom]] and [[emptiness]]. [10] According to the gSal-byed, "Whether going or sitting, eating or drinking, {{Wiki|lying}} face downwards or face upwards when [[sleeping]], whether one is in a [[state]] of even contemplation or subsequent [[realization]], or in the [[dream state]], or in the [[Bardo]], if one does not know to connect with [[Rigpa]] continuously, it is similar to being made thirsty by a drought and having only a little [[water]]. Therefore, one will not be able (to access) the secondary [[conditions]] of both the view and the [[meditation]]." Because this is said, by way of the [[activities]] of [[ascetic]] [[disciple]] (rtul [[shugs]] kyi [[spyod-pa]]), these [[actions]] of the [[three gates]] (of [[body]], {{Wiki|speech}}, and [[mind]]) are engaged in for their [[own]] [[sake]] with sincerity. Therefore, the beginner from the very first integrates well (one's [[actions]]) with pious [[religious]] practices (dge-sbyor). And in between, it will not be sufficient merely to integrate them, but it will be necessary that they not harm one's pious practices. And finally at the end, it will not be sufficient that they merely not harm (or injure) them, but it will be necessary that that they arise as helpers for one's pious practices.
  
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(co-emergent,
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Trle Explanation of Ule Conduct sPyod-khnd
  
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or
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1153
  
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spontaneously-born
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B. Continuing in Practice with the [[Six Consciousness]] [[Aggregates]]
  
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[[ignorance]]): Without their creating as much as a single hair-tip of [[sin]], [[sentient beings]] have become deluded. At the beginning, when they became deluded in whatever manner, from the above [[Kunzhi]], which is like the sky, there arises the primal [[cognitions]] of [[Awareness]]. With [[respect]] to that, there [[manifest]] [[memories]] that are moving and [[thoughts]] which are vibrating and one is [[ignorant]] (of the fact that) the [[appearances]] of the {{Wiki|sounds}}, the lights, and the rays, which represent the [[inherent]] translucency (rang [[mdangs]]) of the Natural [[State]] are (in [[reality]]) self-manifestations. In this case, one is like the [[lion]] (gazing into the pool), who is deluded by his [[own]] reflected image, ([[thinking]] that it is another [[lion]]). [66] And because one behaves thereafter (in a deluded fashion), nevertheless, in an apparenttly normal and ordinary way, the three self-potencies arise before one as enemies. In this case, because the primal [[cognitions]] of [[Awareness]] become obscured, the situation is like the face of the {{Wiki|sun}} in the sky being obscured by clouds, or a naked [[person]] donning [[clothes]]. This represents a veritable a wrapping up of the {{Wiki|light}} of [[Rigpa]] in a net. [67] When there is only a little {{Wiki|movement}} of [[grasping]] at a [[self]], or "I", then the [[essence]] is just the very {{Wiki|subtle}} part
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Second, with regard to carrying along the pathwith the [[six consciousness]] [[aggregates]] ([[tshogs drug]] gi lam [[khyer]]), it is said, "Any beautiful [[form]] [[arising]] as an [[object]] the ey es, accordingly, will not be beautified. Everything that may arise as an [[object]] of the ey e [[consciousness]], such as big or small, good or bad, short or long, and so on, (may be [[perceived]]). However, with regard to them, for the {{Wiki|individual}} of {{Wiki|superior}} capacity, they will self-arise and self-depart. For the {{Wiki|individual}} of [[intermediate]] capacity, they will be seen nakedly and {{Wiki|liberate}} nakedly. And for the {{Wiki|individual}} of {{Wiki|inferior}} capacity, there will be no [[Wikipedia:Hope|hopes]] or {{Wiki|fears}}, no accepting or rejecting, no obstructing or [[realizing]], no [[thinking]] and analyzing. From the [[state]] of the total [[Clear Light]] which is [[emptiness]] itself, the [[forms]] which are seen are [[empty]] ([[forms]]) and totally free of any [[root]] (in [[reality]] or [[materiality]] ). They arise in an uncertain fashion and are to be [[purified]] forcefully like [[illusions]]. [11] According to the 'Bum, "As for [[visible forms]], they are like [[illusions]]. Because they do not really [[exist]] anywhere, they are without any (real) [[action]] anywhere. The [[object]] of the [[senses]] is {{Wiki|color}}, which represents clarity (or visiblity ), but any {{Wiki|color}} clearly [[visible]] anywhere is actually the [[dimension]] of the [[mind]]." [12] So it is said. Accordingly, the [[word]] which is heard as the [[object]] (of hearing) by the {{Wiki|ear}}, is the [[word]] which is not really heard (audibly ). All the {{Wiki|sounds}} that come forth from the [[language]] and [[signs]] of [[beings]] who are born, even the {{Wiki|sounds}} of [[music]], are [[empty]] {{Wiki|sounds}} for {{Wiki|individuals}} of {{Wiki|superior}}, [[intermediate]], and {{Wiki|inferior}} capacities and they should be forcefully [[purified]] like echoes. The {{Wiki|smells}} that are [[sensed]] as [[objects]] for the {{Wiki|nose}} are {{Wiki|smells}} that are not really [[sensed]]. All of these different kinds of [[scents]], such as [[pure]] {{Wiki|smells}}, impure {{Wiki|smells}}, and {{Wiki|smells}} that are united with {{Wiki|subtle}} fragrances, are actually [[empty]] [[perceptions]] (tshor stong) for {{Wiki|individuals}} of {{Wiki|superior}}, [[intermediate]], and {{Wiki|superior}} capacities and they are to be forcefully [[purified]]. They should be forcefully [[purified]] into [[empty]] [[perceptions]] totally without traces. [13] Those {{Wiki|tastes}} that arise as [[objects of sense]] for the {{Wiki|tongue}}, such as {{Wiki|tastes}} that are delicious or not delicious, good or bad, {{Wiki|subtle}} or gross, and so on, for {{Wiki|individuals}} of {{Wiki|superior}}, [[intermediate]], and {{Wiki|inferior}} capacities. One practices again and again cutting off all the aspects of {{Wiki|taste}} into being [[empty]] [[experiences]] ({{Wiki|stimuli}}), being totally free of any [[root]]. [14] As for the [[sensations]] of {{Wiki|touch}} which are the [[object]] of the [[body]] ([[sense]]), whether smooth or
  
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The Pract1ce of [[Dzogchen]] in the [[Zhang Zhung]] [[Tradition]] of T1bet
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[[The Practice of Dzogchen]] in the [[Zhang-Zhung]] [[Tradition]] of [[Tibet]]
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rough, [[hot]] or cold, {{Wiki|light}} or heavy, good or bad, whatever may arise, for {{Wiki|individuals}} of {{Wiki|superior}}, [[intermediate]], and {{Wiki|inferior}} capacities, one should practice forcefully {{Wiki|purify}} ing them into [[empty]] [[sensations]] where they self-liberate without any [[grasping]]. [15) According to the sGron-ma, "Due to the [[gnosis]] or primal [[awareness]], which is [[self-awareness]], the six energies having arisen as the [[six sense objects]], their [[activities]] as various kinds of [[actions]], indeed, arise to oneself as the Nirmanakay a." [16) According to the [[exposition]] of Lachen [[Dranpa Namkha]], [17) "One should not follow after the [[objects]] of the [[five senses]]. Even though one may follow after them, they should no be divided into aspects. Even though one may divide them, one should not [[grasp]] at a [[self]]. Even though one may [[grasp]], one should not be [[attached]] to the [[karmic traces]]." Because it was expounded thus, even for those with very little strength of practice, with regard to apprehending them, and so on, at the time of their conduct and view, there will be a {{Wiki|recognition}} for the [[sake]] of [[knowing]] the looker and the actor. From the [[state]] of the naked clarity of the [[gnosis]] that is [[self-awareness]], one should simply gaze continuously without exerting oneself in [[thinking]] and analyzing. Whereupon, in one's [[mind-stream]], one integrates and does not loose it even for a [[moment]]. But it is not sufficient just to integrate, they should arise as friends (and helpers). Nevertheless, it is not sufficient just for them to arise, it is necessary that they be of the same even {{Wiki|taste}} without any [[duality]]. [18] C. Continuing in Practice with the Masses of [[Thoughts]] Third, with regard to carrying on along the [[path]] in terms of the masses of [[thoughts]] ([[rtog tshogs]] lam du khyer-ba): Within the [[mind-stream]] of
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a
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single {{Wiki|individual}} ([[gang-zag]] gi rgy ud Ia), even though, on each
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day, it is said that there are the movements of eighty-four thousand masses of [[thoughts]] ([[rtog tshogs]]), because there is no [[action]] of the method of carrying on along the [[path]], therefore, sudden [[memories]] (and [[thoughts]]), whether great or small, {{Wiki|subtle}} or coarse, many or few, good or bad, are produced in whatever way. Thereupon, what should be renounced is not renounced. Because one exerts oneself in this, even though one practices, it is not [[realized]] and it is not brought under the power of that. For the {{Wiki|individual}} of {{Wiki|superior}} capacity,
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The Expla11at1m of the COilduct sPyod-khnd
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[155
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directly from his view, he vanquishes them like snowflakes falling on to a lake. For the {{Wiki|individual}} of [[intermediate]] capacity, directly from his [[meditation practice]], (the [[antidotes]]) swell up to vanguish them like (the frost melting when) being struck by the {{Wiki|light}} of the {{Wiki|sun}} (in the early morning). And for the {{Wiki|individual}} of {{Wiki|inferior}} capacity, in addition to taking hold of [[mindfulness]] (dran '[[dzin]]), he follows them like he is giving advice to an [[angry]] [[person]], and he practices non-action in the face of the [[kleshas]], or [[emotional defilements]]. At that time, he looks directly into the [[essence]] of these masses of [[thoughts]], [19] and thereby cuts off the [[root]] and the foundation of their proximate source. With [[regret]], he expresses his [[shame]], and afterwards, he is instructed not to produce them again. According to the gZer-bu, "Self-originated primal [[awareness]] is the Base and the [[kleshas]] represent the [[five poisons]]. Following after them represents the system of [[delusion]]. However, [[looking at]] their defects also represents a deviation. Rather, the (proper) method is to [[relax]] them into their [[own]] original [[condition]]. The [[Path]] is liberating them into the the vast expanse of [[space]], whereupon the Fruit becomes [[manifest]] as [[non-dual understanding]]." [20] So it is said.
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D. Continuing in Practice with Diversity Fourth, with regard to carrying on along the [[path]] with diversity (sna­ [[tshogs lam]] du khyer-ba), (there are three considerations): 1.
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2.
  
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(that is, the [[essence]] which is just spontaneously born [[ignorance]]). As these above mentioned [[obscurations]] to the [[Kunzhi]] are very difficult to {{Wiki|purify}} naturally (indeed, because they are very {{Wiki|subtle}}), they represent [[ignorance]] and nothing other (than [[ignorance]]). Because the [[delusion]] and the Base [[exist]] simultaneously, this is called the spontaneously born, co-emergent [[ignorance]]. According to the sGron-ma, "As for the [[reason]] that [[delusion]] [[exists]] for [[sentient beings]] in whatever fashion, (one may ask how do [[sentient beings]] become deluded?). At the time when the three [[visible objects]] arise manifestly, the [[memories]] and [[thoughts]] which are the actual [[objects]] of the [[awareness]] (and [[knowledge]]) of the [[thought]] process become darkened (and obscured). But not [[knowing]] these self­ [[manifestations]] to be [[illusions]], one sees these [[appearances]] as being due to other (extrinsic [[causes]]) and therefore one [[thinks]] that they are real. [ 68] This obscures the actual meaning of [[awareness]], so that the [[thought]] process sees other things (as being due to extrinsic [[causes]] and as [[inherently existing]]). Not [[knowing]] [[Rigpa]], one does not understand the actual meaning of the [[Kunzhi]]. As for that situation, this represents co-emergent spontaneously-born [[ignorance]] (lhan-cig skyes-pa'i rna [[rig-pa]])." [ 69] So it is said. A2. The [[Ignorance]] which Conceptualizes Everything With [[respect]] to the second (kind of [[ignorance]], that which conceptualizes everything): It is this original spontaneously-born [[ignorance]] that turns the primal [[cognitions]] of [[Awareness]] ([[rig-pa'i ye-shes]]) to the other side (that is to say, to the [[object]] side, whereby [[consciousness]] moves toward what appear to be actually [[existing]] [[external objects]]). Having [[caused]] these movements (of [[consciousness]]), the {{Wiki|distractions}} only become greater. Because the {{Wiki|sounds}}, the lights, and the rays, which are in themselves self-manifestations, come to be apprehended (and grasped at) in a coarse manner (thereby appearing to [[mental consciousness]] as solid, opaque, and real), [70] and possessing uncertainty (in terms of their [[manifestations]]), they thereupon arise as [[subject]] and [[object]]. And at that time, (because the {{Wiki|individual}} does not know the Natural [[State]]), there will [[emanate]] the [[functional mind]] which moves, [[arising]] from the [[condition]] which does not [[recognize]] the [[knowing]] of [[objects]]. And because these ([[cognitions]]) are aroused (and stirred up) by the [[vital]] [[winds]] that move (g.yo-ba'i [[rlung]]), and because the three [[visible objects]] (of the {{Wiki|sounds}}, the lights, and the rays) are disturbed like
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The private conduct (gsang-ba'i [[spyod]]), The conduct consisting of [[ascetic practices]] that are secret (gsang­ ba brtul-shugs kyi [[spyod-pa]]), and
  
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Tile Explanat1on of tl1o View 'Ta-khrid
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3.
  
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1119
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Conduct that is completely victorious and without partialities (phyogs-med rgyal-ba'i [[spyod-pa]]).
  
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lassos of [[wind]] whipping the clouds about in the sky, the [[visible]] lights (of [[consciousness]], at first {{Wiki|subtle}}), become like a network (that is a snare and a trap). [71] Thereupon, the [[five lights]], which are [[visible]] (and [[manifest]]), arise coarsely (and more grossly) as [[visible]] colours (or coloured lights). They arise in a five-fold manner, namely, as lights that are white, [[green]], [[red]], blue and [[yellow]]. [72] This process is called the [[ignorance]] which conceptualizes everything ([[kun brtags]] gyi rna rig­ pa). According to the sGron-ma, "The [[sense faculties]] thatare [[ignorant]] move to the [[objects of knowledge]]. They examine them discursively and appropriate the [[visible objects]]. Because they move to the [[objects of knowledge]], they do not remain in their [[own]] original [[condition]]. Because they do not remain in their [[own]] original [[condition]], they disturb the [[visible objects]]. Because the three [[visible objects]] are disturbed, there arise the [[five elements]] which represent the five [[causes]]. As for this (process), it represents the [[ignorance]] that conceptualizes everything." [73] So it is said. With [[respect]] to the lights that are like that, there arise the [[five great elements]]. And with [[respect]] to that, there arise the [[five poisons]] that are the [[roots]] (sources) of the [[passions]]. From that arise one's [[own]] [[five elements]]. And with [[respect]] to that, they mature (and ripen) into the [[five skandhas]] which are fruitional. Thus originate the five {{Wiki|internal organs}} which rely upon them (the [[elements]]). [74] With [[respect]] to that, there are created the [[five limbs]] which arise as potentiality of [[energy]] and there originate the five cavities (within the [[body]]), and so on. There are created [[five sense organs]] which are active with [[respect]] to that. There arise [[five sense consciousnesses]] which apprehend that. There are created five [[objects]] which are active with [[respect]] to that. There originate five [[activities]] which are secondary [[causes]] with [[respect]] to that. From that originate the five gateways to impure [[rebirth]]. With rspect to that, they ripen into the five {{Wiki|diseases}} that afflict [[humans]]. And from entering into the [[five paths]] which are connected to that, the [[five realms]] which are created are ripened. One is tied to (and connected with) the [[five realms]] which arise with [[respect]] to that. Thus one should be introduced extensively to the cycle of [[interdependent origination]] which represents the mode (or method) of [[delusion]]. [75] With [[respect]] to all of them, in the very beginning at the time when [[karma]] is not ([[manifest]]), but it only [[exists]] as latent propensities or [[karmic traces]], ([[humanity]] collectively found itself) deluded (into
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01. Conduct that is Private From among these three, as for the first (the conduct that is private), this is much like being harmed by [[evil]] secondary [[causes]] ([[ngan]] [[rkyen]] gyis gnod-pa !tar), such as a [[lamp]] placed in a strong [[wind]]. At the time when one is a beginner, or one is an {{Wiki|individual}} of {{Wiki|inferior}} capacity, all the courses of [[action]] of one's [[body]] and {{Wiki|speech}} should be made to conform to calculations by means of practice. At that time, one should {{Wiki|renounce}} (and abandon) all [[disharmonious]] and mistaken secondary
  
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The Pract1ce of Ozogchen 1n the [[Zhang-Zhung]] [[Tradition]] of [[Tibet]]
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[[The Practice of Dzogchen]] in the [[Zhang-Zhung]] [[Tradition]] of [[Tibet]]
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[[conditions]] and rely, on the contrary, on harmonious [[conditions]] such as one's friends and helpers. Indeed, the method ([[thabs]]) is the [[taking up]] of all manner of conduct of the [[Bodhisattvas]], such as the ten [[Paramitas]], and so on. [21] According to the 'Bum, "One should practice very much the profound conduct of the [[Bodhisattvas]] (sems-dpa' [[spyod-pa]] zab-mo)." And according to the [[Drang don]], ''At the time when injury appears, one should rely upon the help of benefactors." 02. [[Ascetic]] Conduct As for the second ([[consideration]]), this is much like going to a [[friend]] (who is a helper), such as, for example, putting a large [[lamp]] in the [[wind]] (so that it grows even brighter). At the time when one may be an {{Wiki|individual}} of [[intermediate]] capacity, or else, one is able to practice only a little on one's [[own]], then one should carry on along the [[path]] in terms of [[development]] and forceful practice. This procedure is in agreement with the [[essential]] points of [[ascetic]] conduct. [22] Because this conduct is like that of a {{Wiki|dog}} or a pig to whom nothing is is either [[pure]] or filthy, so everything, whether [[pure]] or impure, sweet or not sweet, good or bad, proper or [[offensive]], [[friend]] or enemy, now comes to have the same even {{Wiki|taste}} ([[ro-snyoms]]), and one's conduct is without accepting or rejecting anything. Because this conduct is like {{Wiki|behavior}} that is utterly without calculations (or premeditations), [23] one does not do anything with partiality or one-sidedness. One does not accept or reject anything. One does not make any calculations of profit and loss. One does not engage in any {{Wiki|examination}} or analysis of anything. Indeed, this is conduct that is [[self-arising]] (and utterly spontaneous) and it is cut off entirely from (inhibitions and premeditations). Because this conduct is like a little child who does not obstruct or create anything, one does not realize anything good or {{Wiki|renounce}} anything as bad. One's conduct is free and open and one dispatches one's [[actions]] freely. Because one's conduct is thus without any inhibitions, it is like loose stones wildly rolling down (the mountain side). One follows freely in their face (when [[emotions]] arise) without [[doubts]] and without [[Wikipedia:Hope|hopes]] and {{Wiki|fears}}. One cuts off connections completely (with all plans, inhibitions, and premeditations).When one's [[actions]] are dispatched suddenly, this represents conduct that is without indecision
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The Explanation ot tr1e COilduc1 sPyod khnd
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(or hesitation). Because one's conduct is like that of the [[peacock]] (who can eat and ingest [[poison]] without harm to itself), one carries on along the [[path]], even in the case of [[evil]] [[conditions]]. Even the [[spirit]] of scarcity will be summoned as [[prosperity]]; obstructions (and [[hindrances]]) will be accepted as [[siddhis]]. [24] Enemies and {{Wiki|demons}} are cut off in terms of their very [[existence]]. Even the [[five poisons]] are [[transformed]] into {{Wiki|medicines}}. Because one's conduct is like a heroic man heavily burdened with [[antidotes]] (or [[weapons]], so that no one can challenge him), one's conduct is without anguish or [[regret]]. One acts in a special way, such as, if one is frightened, one becomes more frightened, if one is dirty, one becomes more dirty, if one is hungry, one becomes more hungry, if one is cold, one becomes more cold, and so on. Thereby, one integrates everything and the conduct of the {{Wiki|battle}} becomes victory and conquest. According to the [[Drang don]], "At the time of [[benefit]] by way of [[appearances]], everything arises as friends (who are helpers)." And according to the Lung {{Wiki|drug}}, "The conduct of the [[five poisons]] is supreme among all conducts," and "If one is able to engage in total [[ascetic]] conduct, any such conduct is neither good nor bad. As for that, it is said that it is much praised as the vessel of [[Dzogchen]]. Such conduct is uninhibited (and unobstructed)." So it was expounded.
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03. Conduct that is Completely Victorious At the time when one may be a {{Wiki|superior}} [[practitioner]], or when [[experiences]] and [[understanding]] (in one's practice) ultimately culminate, [25] in terms of one's conduct, diversity will come to have only a single {{Wiki|taste}} ([[ro gcig]]), this being like a man finding himself on an [[island]] of {{Wiki|gold}} (where he wants for nothing because everything is {{Wiki|gold}}). Everything in no way goes beyond that. In that [[state]], everything has an {{Wiki|equal}} even {{Wiki|taste}} ([[ro-snyoms]]). Because one [[understands]] that, everything becomes an [[illusory]] [[magical]] [[appearance]] ([[cho-'phrul]]). Consequently, the agent, or the doer of the [[action]], and the [[action]] that is done are transcended in terms of everything. That represents the conduct that is completely victorious, being without any partialities what so ever (phyogs-med rnam-par rgyal-ba'i [[spyod-pa]]). According to the Lung {{Wiki|drug}}, "When one [[understands]] the "[[self]]" as the [[state]] of the [[Sugata]] itself, all of them (whatever [[actions]] one does) become the conduct of the [[Sugata]]. This cannot be measured by any measurement." [26] So it was expounded.
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The Pract1ce of [[Dzogchen]] in the Zhang-D1ung Trad1t1on of T1bet
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II. Forceful [[Purification]] during the Dying Process Second, with regard to practicing forceful [[purification]] during one's process of dying ('chi-khar [[rtsal]] sbyong-ba), according to the sGron­ ma,
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it is said, ''At the time of dying, one will encounter the Boundary
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between [[happiness]] and [[sorrow]]. [27] Because of the great power of [[good and bad]] [[thoughts]] being {{Wiki|projected}} (at this time), the instructions should be expounded without mistakes in terms of mixing them together in the vessel (of the [[disciple]]) according to one's capacity." And according to the gZer-bu, "At the time when the [[body]] and the [[mind]] finally separate, (one finds oneself) at the Boundary between these two, [[happiness]] and [[sorrow]], (that is to say, [[Nirvana]] and [[Samsara]])." [28] Here there are three subdivisions: A.
  
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[[rebirth]]) in the [[Arupadhatu]], or [[Formless Realm]]. Then (in the course of time) it evolved into itself little by little, and at the time when there was produced great [[attachment]] and [[grasping]], it was deluded (into [[rebirth]]) in the [[Rupadhatu]], or [[Form Realm]]. Then (again in the course of time) at the time when it had evolved very extensively (becoming more and more gross and material) and in the usual and normal way (of potential [[human existence]]), it was deluded (into [[rebirth]]) in the [[Kamadhatu]], or [[Desire Realm]]. In this way (the {{Wiki|individuals}} belonging to the {{Wiki|future}} [[humanity]] of this [[earth]]) {{Wiki|transmigrated}} through the [[three realms of existence]]. {{Wiki|Individuals}} took up embodiments within the [[six destinies]] of [[rebirth]] [[successively]] and so the {{Wiki|individual}} transmigrates from one [[rebirth]] to the next one. [76] According to the sGron-ma, "Since one sees (the [[world]] and other [[beings]]) by way of the power of the [[karmic traces]] of that (particular [[destiny]] of [[rebirth]]), discursive [[thoughts]] create, in terms of [[visible]] [[manifestation]], a mind-body. Because of the power of the [[defilement]] of [[confusion]], one becomes deluded (into being [[reborn]]) in the [[Arupadhatu]], or [[Formless Realm]]. Because one sees everything by way of the power of these (particular) [[karmic traces]] from that (standpoint), there is created in [[visible]] [[manifestation]] the [[appearance]] of having a [[body of light]]. Because of the power of the defilemt of [[anger]], one becomes deluded and transmigrates into the [[Rupadhatu]], or [[Form Realm]]. Because one sees everything by way the great power of the [[karmic traces]] from that (particular standpoint), one becomes deluded, and in terms of [[visible]] [[manifestation]], one is [[reborn]] into a [[material body]] of flesh and {{Wiki|blood}}. Thus, by the power of [[defilement]] of [[desire]], one becomes deluded and is [[reborn]] in the [[Kamadhatu]], the [[Desire Realm]]." So it is said. Similarly, the other [[emotional defilements]] or [[passions]] (grow and evolve) from that {{Wiki|subtle}} [[condition]], becoming more and more coarse, and one becomes (increasingly) deluded (by [[Samsara]]). [77] At the beginning, one trains oneself slowly by degrees. And finally (one is guided to the point) where the explanation is given regarding the [[profound meaning]] (of the Natural [[State]]). (Having thus been introduced directly) thereafter one is {{Wiki|liberated}} and finds oneself being without [[delusions]]. And because this single [[essential]] point at the very outset purifies (the [[mind-stream]]) with [[respect]] to [[Samsara]], if one continues practicing, ultimately [[liberation]] is [[realized]]. All of them (those who [[attained liberation]] in the {{Wiki|past}}) asserted just this single [[essential]] point. [78]
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The practice relating to the {{Wiki|disintegration}} of the [[elements]] and their being reabsorbed, ('byung-ba 'jig dang bstun Ia [[nyams]] su blangs-pa)
  
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The Explanation of the View: tTa-khnd
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B.
  
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The practice relating to their ingathering and being reabsorbed, and (bsdus-pa dang bstun Ia [[nyams]] su blangs-pa), and
  
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B. The Method of [[Liberation]] Through [[Understanding]] Second, with [[respect]] to the method of [[liberation]] where one does understand (the Natural [[State]]) (rtogs te grol tshul), there are two [[sections]]: 1.
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C.
  
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The method of [[liberation]] in whatever fashion at the very beginning
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Expounding the instructions of the special [[essential]] point. ([[khyad-par]] gnad kyi gdams-pa gdab-pa)
  
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2.
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A. The {{Wiki|Disintegration}} of the [[Elements]] while Dying With regard to the first (the {{Wiki|disintegration}} of the [[elements]] during the process of dying), internally the [[earth element]] deteriorates in the {{Wiki|spleen}} and externally one can no longer {{Wiki|perceive}} {{Wiki|touch}} [[sensations]] with one's [[body]]. [29] In terms of connections, one can no longer raise up one's left arm and in terms of the {{Wiki|consequences}}, flowing according to their [[own]] system (that is, spontaneously), there will come forth polluted liquids (and secretions) from the doorways of the [[nine orifices]] (of the [[body]]). At that time, the {{Wiki|individual}} of {{Wiki|superior}} capacity ([[dbang-po rab]]) is {{Wiki|perfect}} (and complete in his singular [[knowledge]] (of the Natural [[State]]) ([[shes-bya]] cig [[rdzogs]]) and due to the vast expanse of one's view, even things of bad repute will arise for one as one's friends and helpers (at the time of dying).
  
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The extensive direct introduction to the system of [[liberation]]
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Tl1c Explunat10n of tile Com1uct sPyod ktmd
  
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(dang-po ci !tar grol tshul), and (grol-lugs rgyas-par bshad-pa). B 1. The Method of [[Liberation]] at the Beginning With [[respect]] to the first (the method of [[liberation]] at the very beginning), when [[Kuntu Zangpo]] was {{Wiki|liberated}} (from the very beginning) without doing so much as a hair-tip of [[virtue]] or [[merit]] ([[dge-ba]]), the three, namely, the {{Wiki|sounds}}, the lights, and the rays, which represent [[inherent]] [[energy]] (rang [[rtsal]]), arose unobstructedly (and uninterruptedly) from the primal [[awareness]] of [[Rigpa]], which is like the {{Wiki|sun}}. Without his entering into the [[grasping]] or apprehending (of them) by way of the [[thought]] process, these three potencies were {{Wiki|liberated}} as self-manifestations.
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[79] Because one encounters the self-face of the Base and [[Rigpa]] (that is, because one meets one's [[own]] face which is the Base and [[Awareness]]) and the separation between the Mother and the Son (is overcome and the Son returns to the Mother), [80] one continues (and remains) here in the {{Wiki|Kingdom}} of [[Kuntu Zangpo]], which is the [[Nature of Mind]]. And since one continues in that, the contents of [[consciousness]] ([[sems 'byung]]), arise transcendently as primal [[cognitions]] without pollution. At that time, the [[virtuous]] qualities of the total [[Body]], {{Wiki|Speech}}, and [[Mind]] of [[Nirvana]] (arise naturally as [[pure visions]], and all [[Nirmitas]], or [[emanations]] of [[Compassion]] and Skilfull Means, which accomplish [[enlightened activities]], arise naturally without looking to any [[effort]] or {{Wiki|exertion}}. According to the sGron-ma, "As for the conclusion that [[understands]] matters in whatever way, because the three [[visible objects]] (the {{Wiki|sounds}}, the lights, and the rays) have arisen as energies ([[rtsal]]), by means of the [[consciousness]] associated with the [[thought]] process (blo'i [[shes-pa]]), as represented by [[memories]] and [[thoughts]], one comes to see with a higher [[insight]] that these self-manifestations are really [[illusions]]. Because there
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For the {{Wiki|individual}} of an [[intermediate]] capacity ([[dbang-po]] 'bring­ po), there is no separation with regard to the [[state]] of the [[Essence]] (the Natural [[State]]). Because one does not move from this [[state]] of [[meditation]], one is not harmed (or injured) by these (negative [[experiences]] at the time of dying). And for the {{Wiki|individual}} of an {{Wiki|inferior}} capacity ([[dbang-po tha-ma]]), that is to say, those who have not yet entered into the gateway of the instructions, on that occasion (when one finds oneself dying), one should practice the [[recollection of death]] ('chi-ba rjes su dran-par bya), which is the first among the [[six recollections]] ([[rjes dran drug]]), and one understand the deterioration (and {{Wiki|disintegration}}) of the [[elements]] (as they occur in one's [[body]] and in one's [[experience]]). [30] One should have no [[desire]] for anything (or any [[object]]), whether external or internal. After that, one should practice the [[recollection]] of the [[Lama]] or [[Master]] ([[bla-ma]] rjes su dran-par bya). With intense and fervent [[devotion]], one should [[meditate]] on him sitting on the {{Wiki|crown}} of one's head. Then one should next practice the [[recollection]] of the [[Yidam]] or [[meditation deity]]. One should [[meditate]] on this [[Yidam]] as being one's [[own]] [[physical body]], while performing the [[seva]] service and reciting aloud (the [[heart mantra]] of the [[Yidam]]). And one should not forget one's secret [[name]] (which one's [[Lama]] has given one during [[initiation]]). [31] Then one should practice the [[recollection]] of the [[Bardo]]. The [[visible objects]] that arise in this way merely represent the uncertain [[appearances]] (and [[visions]]) of the [[Bardo]] and as such, one should think that they are like [[illusions]]. Then one should practice the [[recollection]] of the instructions. With regard to the real meaning here, which is free of any [[root]] (or source, that is, the Natural [[State]]), one remains [[unchanging]] in one's [[own]] [[self-awareness]]. [32] Accordingly, in the same way, (internally) the [[water element]] deteriorates in the [[kidneys]] (mkhal-ma) and (externally) {{Wiki|sounds}} can no longer be heard by the [[ears]]. One can no longer raise the left leg and one is no longer {{Wiki|aware}} to hold the {{Wiki|urine}} (dri-chu). Thereafter, the [[fire element]] deteriorates in the {{Wiki|liver}} (mchin-pa) and one can no longer discern {{Wiki|tastes}} with the {{Wiki|tongue}}. One can no longer raise the right arm and {{Wiki|blood}} comes forth freely from the {{Wiki|nose}}. (Following that) the [[air element]] deteriorates in the {{Wiki|lungs}} (glo-ba) and one can no longer {{Wiki|perceive}} {{Wiki|smells}} with the {{Wiki|nose}}. One can no longer raise the right leg and one is no longer {{Wiki|aware}} to retain their faeces. Finally, the
  
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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]] Tradit1on of T1bet
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[[space element]] deteriorates in the [[physical]] [[heart]] [tsi-ta] and one can no longer see (and discern) [[forms]] with the [[eyes]]. One cannot raise up the head and the semen ([[thig-le]], [[bindu]]) escapes from the secret place (of the {{Wiki|sex}} {{Wiki|organ}}). On each of these occasions, also, for both the {{Wiki|superior}} and the [[intermediate]] {{Wiki|individuals}}, it will be like the above (description). However, for the {{Wiki|individual}} of {{Wiki|inferior}} capacity, the instructions for the (above) five [[recollections]] ([[dran-pa]] lnga'i gdams-pa), as well as his [[own]] personal [[meditation practice]], should be clearly explaned to him by another (whether a [[Lama]] or a [[good friend]]). [33] B. The Reabsorption of the [[Elements]] while Dying
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As for the manner in which the [[elements]] are ingathered and reabsorbed (sdud tshul), it is said according to the sGron-ma, "The [[earth element]] is reabsorbed into the [[water element]] and thereby one loses the strength of the [[body]]. After this single [[element]] is exhausted, internally the [[chakra]] of the [[earth element]], which is located at the level of the {{Wiki|navel}}, having disintegrated, there will arise [[signs]] of its power being reabsorbed into the [[water element]]. Externally, the strength of the [[body]] will be lost. The [[body]] will come to [[feel]] heavy and one will think that one is sinking into the [[earth]]. [34] And in terms of self-manifestations, they will arise as [[yellow]] (in {{Wiki|color}}), representing the radiance of the [[earth element]] (as it disintegrates and is reabsorbed). All [[appearances]] come forth (before the dying {{Wiki|individual}}) as sparkling [[yellow]] lights. [35] "Then the [[water element]] is reabsorbed into the [[fire element]] and so the luster (and complexion) of the [[body]] will become lost. The [[chakra]] of the [[water element]], located in the secret place, having disintegrated, and because its power and capacities (nus-pa) are being reabsorbed into the the [[fire element]], as [[signs]] of that (occurring), one's [[body]] will lose its {{Wiki|color}} and luster, one's {{Wiki|mouth}} and {{Wiki|nose}} will become very dry, and in terms of [[appearances]], they will come forth as blue lights. "Then the [[fire element]] is reabsorbed into the [[air element]], whereupon the [[body]] looses its heat. When this heat is reabsorbed, the {{Wiki|tongue}} will turn back and all [[appearances]] thereby will come forth as [[red]] lights (for the dying [[person]]). "Then the [[air element]] is reabsorbed into the [[space element]]. It is said that here there will be a drawing in of one's [[breath]] and then it escapes (one breathes with difficulty and laboriously). There will be
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The Explanatrorl of the Conduct
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sPyod-khnd
  
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are created secondary [[conditions]] which are one's [[own]] [[visible objects]], a denuded [[Awareness]] arises nakedly. Now, the [[Kunzhi]] is without [[obscurations]] and one [[understands]] clearly. Because one [[understands]], [[Rigpa]] remains in its [[own]] original [[condition]] and one does not follow after [[visible objects]]. At that time, one's [[own]] {{Wiki|independence}}, or self­ power ([[rang dbang]]), becomes [[manifest]]. The [[Nirmitas]], or [[emanations]] of [[Nirvana]], arise by way of that power without (the [[effort]]) to create or realize anything." [81] So it is said. B2. The Extensive Explanation of the System of [[Liberation]] Second, the primal [[cognitions]] of [[Awareness]] represent the [[inherent]] translucency (or self-luster) of becoming {{Wiki|liberated}} into the [[essence]] of the Base. And from the potentiality of the capacity for [[pure vision]] arise the five [[inherent]] clear lights that [[manifest]]. From them arise the five spaces which originate and produce everything. From that arise the five vast expanses which are without [[substance]] (or a [[self]]). [82] From that arise the five [[Deities]] which are [[realized]] (created). From that arise the [[five Bodies]] which abide. From that originate the five [[Realms]] which [[manifest]]. From that arise the five bases which rely upon them. From that are created the [[five limbs]] which are [[mudras]]. From that arise the [[five treasures]] which originate everything. From that arise the [[five sense faculties]] which are unpolluted. From that arise the five primal [[cognitions]] which are without [[obscurations]]. From that arise the five [[primordial]] [[cognitions]] which are completely [[pure]]. From that arise the five [[objects]] which are completely [[pure]]. From that arise the [[five powers]] (or [[faculties]]) representing the [[matrix]] for the [[experience]] of "1". From that arise the five primal [[cognitions]] which are clear. From that arise the five {{Wiki|fruits}} which are [[unsurpassed]]. From that arise the five {{Wiki|perfect}} [[mandalas]]. From that arise the [[five realms]] which visibly [[manifest]]. This represents the method for [[understanding]] extensively the direct introduction to the cycle of [[interdependent origination]]. [83] Moreover, without [[looking at]] the practice of the [[path]], those [[virtuous]] qualities, which understand and are {{Wiki|aware}} of the real meaning of the Mother, the Son, and the Potentiality of [[Energy]], were {{Wiki|present}} from the very beginning. [84] and thus [[Kuntu Zangpo]] [[realized]] [[Buddhahood]] (without recourse to practicng the [[Path]]). According to the sGron-ma, "(In terms of [[Kuntu Zangpo]]), the [[two accumulations]] were never [[accumulated]], but they originated solely
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The ExplanatiOn of the V1ew iTa [[khrid]]
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panic and one will search for any place where one can hold on. One is no longer {{Wiki|aware}} to hold the [[breath]] (within the [[body]] ). In terms of [[appearances]], they will all arise as [[green]] lights. "Finally, the [[mind]] is reabsorbed into the [[Kunzhi]], the [[basis of all]]. Thereupon, the [[breathing]] ceases (and is cut off) altogether, and the [[body]] and the [[mind]] will eventually come to separate. [36] The [[sight]] grows dim and everything starts to become dark. One is no longer {{Wiki|aware}} to blink the ey es and they come to be averted upward (into the head). Thereupon, all [[appearances]] arise as [[white light]]." [3 7] At that time, for both of those {{Wiki|individuals}} possessing {{Wiki|superior}} and [[intermediate]] capacities, coming from the states of their view and their [[meditation]] respectively, (they will [[experience]] matters) as described above. However, as for the {{Wiki|individual}} of {{Wiki|inferior}} capacity, in the {{Wiki|future}} where the [[Lama]] or their relatives and friends (come to their bedside and reads aloud the instructions to them, they should say to the dy ing [[person]] as follows): "Because there now are the [[signs]] that the [[earth element]] has been reabsorbed into the [[water element]], y ou should remain in the [[state]] of the great [[Clear Light]], which is y our [[own]] immaculate [[intrinsic awareness]]. In terms of self-manifestations, there is a y ellow {{Wiki|light}} that will arise. This [[inherent]] radiance should be [[recognized]] as being [[like an illusion]]. The [[Ultimate Reality]] ([[Dharmata]]) is similar to this [[visible]] {{Wiki|light}} and it will come forth again in the [[Bardo of the Clear Light]]. [38] One should become familiar with this [[manifestation]]!" That should be clearly [[visualized]] by oneself and one ought to become thoroughly familiar with it accordingly. Also, with regard to those who follow later, they should see it clearly in a straight forward manner and become familiar with it. Furthermore, for the most part, these [[elements]] are reabsorbed gradually. But in terms of a sudden terminal {{Wiki|illness}} (or fatal accident), they may be reabsorbed instantly. Even at that time, the [[breathing]] may not be cut off immediately, but when it is cut off, there will occur a two-fold ingathering or reabsorption. At that time, all of the {{Wiki|blood}} in the lesser [[channels]] (the veins and {{Wiki|arteries}}) will be [[gathered]] into the [[principal]] [[vital channel]] (of the [[heart]]), known as the prana-nadi ([[srog rtsa]]), and thereby three rainfalls of {{Wiki|blood}} will descend inside the [[heart]]. In terms of [[appearances]] (or [[visions]]), it will look like a rainfall of {{Wiki|blood}}. It will be like oppressed by {{Wiki|demons}} and [[evil spirits]] [39] and there will come forth many difficulties with holding things in [[memory]].

Revision as of 07:01, 7 May 2020



from the power of understanding which was present from the very beginning." [85] Now, because purifying oneself along the path is in agreement with the method generally, finally (the Fruit) becomes manifest [mthar mngon du gy ur] by the power of effort and habitual practice. As for this Buddhahood, the path of liberation is Buddhahood itself. [86] The Explanation of the View through seeing nakedly, which represents the direct introduction to one's own Base, (is hereby completed). U-YA SMAR-RO Virtue!

Chapter Five

The Explanation of the Meditation Practice: sGom-khrid

Here is contained "The Progressive Stages of the Guiding Explanation of the Meditation Practice for the Clear Light, which represents the Practice of the Path," (lam nyams su len-pa 'od-gsal sgom-pa'i khrid rim bzhugs-so). Homage to Kuntu Zangpo, the all-pervading and all-encompassing Guide of Beings, who is one's own intrinsic ?If-awareness become manifest! [1] As for the second (supplementary text): Within this guiding explanation of the meditation practice for the Clear Light, which represents the practice of the Path as such (lam nyams su blangs-pa 'od­ gsal bsgom-pa'i 'od-gsal), [2] there are found three divisions, namely,

I.

Practicing the methods of the meditation involving the means for continuing in the progressive stages of the Path (bsgom tshul lam gyi rim-pa brkyang thabs),

II.

Practicing meditation where there exists the system for removing the impurities of mind (bsgom byed blo yi dri-ma bsal-lugs), and

126\ III.

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

Experiences due to meditation practice and the manner in which the Clear Light (visions) arise (bsgom-pas nyams dang 'od-gsal 'char tshul).

I. Methods of Meditation With respect to the first division (that is, how to practice the method of the meditation) (bsgom tshul): Having given rise to a terror of death and rebirth from the depths (of one's heart) and being intent on the ulti mate goal of enligh tenment, one comes to guard one's faith and always carries one's Guru upon the crown of one's head. Having dismissed all worldly activities, the individual who possesses the capacity to remain continuously in the state of intrinsic awareness, or Rigpa, should obtain previously in their completeness the instructions which represent the essential guiding explanations, the practices, and the direct introduction (to the Natural State). [3] Then, when one desires to continue, (one should retire to) some appropriate place (such as a retreat house) that is remote and which serves to increases virtues, or else, some other places that are high (in the mountains) and pure (in nature), such as an island in a lake, or a cave in a deep forest, or one on a glacial mountain, or among the rocks. In particular, it should especially be in a place that is pleasant and comfortable, where one can stay both day and night. And in such an agreeable place, one should not be without the helpful activities (and assistance) of an essential spiritual friend (that is to say, the presence and guidence of the Lama). One abandons all distractions until one has obtained stability (in the practice of contemplation). However, if one becomes tired (or exhausted) by the activities of practice, then one must take a break from the retreat. Nevertheless, one does not mix socially with others, or speak with them. One should make sure that one's food and clothing are adequate. One resolutely cuts all delusions represented by involvements with worldly entertainments and one accumulates efficiently those harmonious conditions that come together (that is, whatever is necessary to make the retreat). Even though many things have been expounded (in the texts), such as the procedures for the means and the methods of explanation, as well as (the methods for) development, and carrying on along the path, together with the direct introduction (to the Natural State), what is most important here is that, by going into oneself, one actually

The ExplanatiOn of the MecJitiltiUil P1act1ce: sGom-ktmd

1127

discovers the real meaning of Rigpa, or intrinsic awareness, which is the great Clear Light without obscurations. [4] When this meaning is condensed in one-pointed terms, there exist two procedures to be considered, namely, 1.

The instructions on the essential points of the vital winds and the mind (rlung sems gnad kyi gdams-pa) and

2.

The encountering, on certain occasions, of the characteristic visions (mtshan snang skabs sbyar du sprad-pa). As for how to practice the method (len tshul): First, one obtains

a thorough knowledge of the meditation practice by way of seeking out the essential Lama or master and obtaining from him a direct transmission of the profound instructions.

Then,

with a fierce

determination, one proceeds to practice meditation diligently without neglecting this evenmindedness (in contemplation) for even a moment. One meditates for a long time, however long is necessary, whether days, months, or years, until the experiences (in terms of visions) arise in one's mind-stream. At all times and under all conditions, without being interrupted by anything, one remains continuously in that (state of contemplation) and meditates uninterruptedly. [5] Here there exist four principal considerations: 1.

Continuing to meditate in accordance with the method (described in the text) (tshul dang mthun-par bskyangs shing bsgom-pa),

2.

The manner in which external appearances or visions arise (phyi'i snang-ba 'char tshul),

3.

The manner in which internal experiences are produced and how one engages all of them (nang gi nyams-myong skye tshul thams­ cad 'jug-pa), and

4.

Their increasing and developing more and more like the face of the waxing moon (zla-ba yar gyi ngo bzhin je 'phel je rgyas Ia 'byung). According to the gZer-bu, it is said, "In a hermitage located in a

remote place possessing agreeable conditions, the individual who is terrified of death and rebirth (in Samsara) from the depths of one's heart, once having recognized the Kunzhi, the basis of everything,

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should clearly and definitively decide with suitable intensity upon what is Rigpa, or intrinsic awareness." [ 6] And according to the !De-mig, "When one does something that one wants to do, there will be no fatigue. But if not, then there are created all (manner of difficulties)." [7] So it is said.

II. Removing Obstructions to Meditation Second, with respect to performing the practices in terms of the real meaning of the Mahayana, the Greater Vehicle, this (real meaning) being the Natural State, [8] there may originate three kinds of obstructions: A.

Externally, there may arise obstructions due to human beings and to non-human spirits (phyi mi dang mi rna yin-pa'i bar-chad),

B.

Internally, there may arise obstructions such as sicknesses due to imbalances in the humors (within the physical body) (nang 'du-ba nad kyi bar-chad), and

C.

Secretly, there may arise obstructions that are experiences

m

meditation (gsang-ba bsgom-pa nyams kyi bar-chad).

A. External Obstructions With regard to the first of them (the external obstructions): As for attachments to the worldly life, such as affectionate thoughts (of attachment) towards one's near relatives, passionate attachments to wealth and country, all types of worldly entertainments, and so on, one should realize that these truly represent demons. (Therefore, when one is undertaking a retreat), one must forsake human society. To counteract these negative influences (which represent demons and evil spirits) (gdon), one has recourse to the performing of religious rituals (rim-gro), evocations of spirits (bka' bsgo), offering of obstacle tormas to them (gtor-ma sbyin), and throwing down one's physical body as food (phung-po gzan du bskyur), (that is, offering to them one's flesh and blood body (Ius sbyin) as part of performing the Chod Rite).

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B. Internal Obstructions Second, with regard to sicknesses (nad), one may engage in yantra exercises, pranayama, and healing visualizations. [9] And one may endeavor to remove the obstructions by way of uttering sounds, and so on. However, when only minor ills arise, one does not need to take notice of them.

C. Secret Obstructions Third, even though the obstacles represented by experiences in meditation are very many, [10] when one condenses them, they may be condensed into the three considerations of the view, the meditation, and the conduct (or action).

Cl. Deviations from the View With regard to the view, one should not slip into the five deviations, [11] which are as follows: 1.

One may become completely attached to the citadel of the words, so that the real meaning becomes obstructed and one overflows at the mouth (with words) and goes astray thereby (tshig gi rdzong Ia Ia zhen/ don gyi 'gags Ia dred kha 'byams du song-ba).

2.

Even though the intellect thinks that it understands (the view of Dzogchen), nevertheless, one loses, in general, the real meaning that arises from with its own characteristics (in terms of personal experience) (go blo yod kyang rang mtshan rna shor-ba'i don spyir shor-ba).

3.

Failing to practice in the present, one loses (one's way) through desiring to put off (practice) until a later time (da Ita nyams su mi len-par/ phyi dus 'debs-ap'i re 'dod du shor-ba).

4.

One loses (one's way) through the intellect fabricating guesses without really knowing the actual system of existence (yin-lugs rna shes-pa'i 'ol-tshod bzos-pa'i blo byas su shor-ba).

5.

Though looking into one direction, one has not yet truly decided and so one is attached to two (contradictory) points (spros mtha' rna chod-par phyogs gcig tu lta-ba rtse gnyis su zhen-pa).

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C2. Defects to Meditation Practice

Then, with regard to the meditation (bsgom-pa), (there are also five points:) 1.

There may exist manifest attachments to pleasurable sensations, the producing of connections of certainty with respect to clarity, and the grasping at the state of thoughtlessness as being supreme (bde-ba Ia mngon du zhen dang gsal-ba Ia nges-pa'i skyes-pa dang mi rtog-pa Ia mchog tu 'dzin-pa),

2.

Without holding to mindfulness, meditation will lose its energy and sharpness (dran 'dzin med-pa gleng bsgom du song-ba),

3.

Because drowsiness and dullness gather like clouds, clarity and lucidity depart (bying rmugs su 'thibs-pas gsa! mdangs thon-pa),

4.

Because there is agitation, floating about, and being scattered, one does not remain in a state of calm (rgod !ding 'khor-bas gnas cha med-pa), and

5.

Because (one's meditation) slips, gives way, and is not decisive, it is not productive of development ('dred 'dzur 'thab-pas bskyed bogs med). Therefore, one should not proceed into these five deviations.

C3. Conduct to be Avoided

And with respect to the conduct (spyod-pa), (there are also five factors to be avoided:) 1.

The conduct of telling fortunes and playing at being a Guru (zol zog tho-co'i spyod-pa),

2.

The conduct of pretending to be spiritual for the sake of material gain (ched byas tshul chos kyi spyod-pa),

3.

The conduct where one is lazy and indifferent (blang snyoms le­ lo'i spyod-pa),

4.

The conduct where one ties oneself up in (stubbornly) carrying out what one does not want to do (bsdug brtsir rang beings kyi spyod-pa), and

5.

The conduct of ordinary social behavior and wrong views (log Ita tha-mal gyi spyod-pa).

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1131

Therefore, one should not proceed into these five deviations. As it is said in the gS u ngs rabs ( the Khams-chen, or Prajnaparamita), [12] "When one enters on to the the path of those merchants who seek the precious wish-granting gem, because there exist many enemies who would cause them harm, all of these persons (joining the caravan) should don their armor."

III. Arising of the Clear Light Visions Third, within (this topic, that is,) the experiences due to meditation and the manner in which the Clear Light (visions) arise (bsgom-pas nyams dang 'od-gsal 'char tshul), there are three subdivisions, namely, A.

The manner in which the visions that arise originate (shar-ba'i snang-ba 'byung tshul),

B.

Then, the manner in which these visions increase (and develop) when they become familiar (de nas goms-pa'i snang-ba 'phel tshul), and

C.

Uniting them with the progressive stages of the Path (de dag gi lam gyi rim-pa dang sbyar-ba).

A. How the Visions Originate Within the first section, (the manner in which the Thodgal visions come forth), there exist two considerations. namely, (1)

The manner in which external visions come to be seen (phyi'i snang-ba mthong tshul) and

(2)

The manner in which internal experiences are produced (nang gi nyams-myong bskyed tshul).

A 1. How the External Visions come to be Seen With respect to the first (how external visions come to be seen), it is said in the sGron-ma, "As for the teaching concerning the forceful method of purification (rtsal gyi sbyang thabs), the movements (of thoughts) are like a golden fish and the dark retreat house is like a net of light that holds them fast. The mirror of Awareness (rig-pa'i me­ long) in which everything is clear reveals (the space) that is seen as the clear sky. Mindful (attention) is like the spear of the mind and fixation

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on the visions is like a shield of light. At that time, one sees the seeds of the Rupakaya, like a host of stars rising in the sky." [13] Because one practices as described, at the beginning, the signs of the five elements arise as indicated above (in the Principal Practices text). [14] And elsewhere, it is said, "The lights and the rays (appear as if) one opens up a silk brocade cloth (in the bright sunlight). There exist uncountable and inconceivable (numbers of appearances) arising like rainbows, or like painted mandalas. (It is like looking at the sun through) a striped woolen shawl (phyar-ba), or through a felt blanket made of yak hair (re-lde). (The visions) arise and come to fill the sky and the atmosphere (before the practitioner) with familiar (visions) and (visions of) the countryside. And there is established the ground (or basis) for the (visible manifestations of) the realms. Inside of them, the seeds of the Rupakayas and the thigleys arise like scattered hosts of stars. [15] According to the gZer-bu, it is said, "The five lights that manifest (provide) the base for (the appearing of) the realms and the mandalas. There will arise diverse Rupakaya forms, such as pavillions of thigleys, celestial palaces of the five kinds (of Buddha Families), and the divine forms of higher insight (these being visible manifestations of the Natural State)." [16] So it is said.

A2. How Internal Experiences are Produced Then, with regard to the second consideration (how the internal experiences are produced): At that time, while one is practicing meditation, it is much like seeing the sun through the clouds (in the atmosphere). (At first) it appears faint and misty. Thus, one may still be afflicted and eaten by doubts. At the beginning of the first stage of meditation development, where one is meditating in discrete sessions (thun bsgom), (the vision of the Natural State) is like the first or second day of the waxing moon.

B. How Visions Evolve and Develop Second, with respect to the manner in which vtswns evolve and develop when one has become familiar with them (de Ia goms-pa'i snang-ba 'phel tshul), there exist five progressive stages:

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(1)

1133

The manner in which visions increase (snang-ba 'phel-ba'i tshul),

(2) The manner in which visions multiply (snang-ba mched-pa'i tshul),

(3) The manner in which visions develop further (snang-ba rgyas-pa'i tshul),

(4) The manner in which visions become completed (snang-ba rdzogs­ pa'i tshul), and

(5) The manner in which visions finally culminate (snang-ba mthar thug-pa'i tshul).

B 1. How Visions Increase Within the first stage, the manner in which the visions increase (snang­ ba 'phel-ba'i tshul), there are two considerations, namely, a.

The manner in which external visions are seen (to increase) (phyi'i snang-ba mthong tshul) and

b.

The manner in which internal experiences are produced (nang gi nyams-myong bskyed tshul).

B la. How the External Visions Increase With respect to the first consideration, in terms of the external (visions), one practices one-pointedly as described above, and because of that, at sometime or another, there will arise various experiences of the visions increasing. (snang-ba 'phel-ba'i nyams sna 'char). Innumerable visions of Clear Light (Thodgal visions) arise and inside of them, there will appear the thigleys of Awareness having the color of crystal and having just the size of a pea. More than that, they will grow larger. They may be single, or two linked together, or three linked together, or even many of them linked together. They may be linked both upwardly and transversely, and these (phenomena) are called the threads of compassion, which represent the Essence of Awareness (rig-pa'i thugs-rje'i nyag-thag). They are like yarn that is silver or white, or like threads. Various visions arise, such as thigleys in chains strung together, or single ones not strung together, but connected by threads, or single threads not connected with thigleys, and so on. [17] However, because all of the five elements (in one's body) are not balanced or in equilibrium, [18] (initially) all of the colors are for

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the most part white, or each one of them is a single (colour), or else, because (the elements) may be in balance a bit, the five colors come forth complete in each of them (the thigleys). For the most part, single or multiple colors arise. And in the middle of these thigleys, when one examines them, there may just appear aspects of divine forms; they abide there in each of them subtly without having the cause for being very clear. Furthermore, these lights and rays and thigleys never remain longer than a single moment and (these phenomena) are like a waterfall coming down from the steep face of the mountain. They may appear to move or to separate, to scatter, or to come together (chaotically), like quicksilver scatters and comes together (when dropped on the table). [19] According to the sGron-ma, it is said, "Being familiar with these (phenomena) and becoming intimately acquainted with them, and because they (the thigleys) come together, there originate five special aspects of familiarity (here below delineated). At first, the visions will increase. One will see them (the thigleys) scattering or coming together like quicksilver." [20] And according to the gZer-bu, "As for the rays of Awareness and the threads of compassion, at first they will manifest like a waterfall coming down from the steep face of the mountain." [21] B1b. How the Internal Experiences are Produced Second, with regard to internal (experiences being produced): At that time, experiences of one-pointed concentration arise (de'i dus su rtse gcig gi nyams 'char). A luminous awareness that does not move (from its own place) becomes very clear and pure, and this represents an experience of the calm state. [22] However, the meeting between the Mother, which is emptiness, and the Son, which is Awareness (rig-pa), is still rather shallow (and not profound). Meditation practice (should commence) at the time of the day when the light (of the sky) is most clear. A special pleasurable sensation may be produced, but when it settles down, it may not be very clear. The developing of any single (session of) practice depends on the secondary conditions (of sunlight and space, and so on). Thus, the first progressive stage of meditating in discrete sessions (thun sgom) reaches its culmination, and this is said to be like third and fourth days of the waxing moon.

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1135

B2. How Visions Multiply

Second, (with regard to the manner in which the vtswns multiply (snang-ba mched-pa'i tshul), there are two considerations, namely, a.

The manner in which external visions multiply (phyi'i snang-ba mched tshul) and

b.

The manner in which internal experiences are produced (nangi gi nyams-myong bsked tshul).

B2a. How External Visions Multiply

With respect to the first among these two considerations regarding the manner in which the visions multiply, (that is to say, how external visions continue to arise and multiply): The visions of the Clear Light (Thodgal visions) arise in all directions. And inside of them arise some thigleys of Awareness having the color of crystal. However, because the five elements are in balance and in equilibrium, for the most part each of these thigleys of the pavilions of the five lights possess rims (or auras) of the five-fold (colours). They appear clear and pure, bright and luminous. [23] Moreover, the threads also arise, some of them being white. Again, for the most part, the thigleys of the chains have diverse colors and are like (beads) on a single strand. Their rims have five-fold (colors). In their centers (may appear) various different forms that are appropriate, such as very subtle aspects of the Rupakayas in the form of letters and syllables, or else, stupas, and so on. In between and elsewhere there may be visible aspects, such as lights and rays and beautiful images. However, it is uncertain how these (phenomena) will arise or not arise. And even though they may have arisen previously, now they will be slower and more tame, being able to remain a little while longer. As is is said, according to the sGron-ma, "Then the visions begin to multiply and one sees them directly, like seeing the moon or the sun shining in the sky, whereupon Rigpa, or intrinsic awareness, is seen as a pavilion of light." [24] Again, according to the gZer-bu, "Second, it (the continuity of the visions) is like the flow of the current of a river." At the time when these visions multiply, all of the rays and thigleys and lights and threads become slower and more tame; they are able to remain a moment longer. But the rays and threads appear quickly, in the manner of walking past on foot.

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B2b. How Internal Experiences are Produced

Then, with respect to the second consideration (how internal experiences are produced): The experiences of one-pointed concentration are still rather shallow and they arise as simply experiences of being free of conceptual elaborations (spros-bral gyi nyams su 'char). At that time, everything external and internal is released into total self-liberation. Furthermore, without going beyond this state of total inherent clarity that is unmoving, [25] just as is the case when the ocean is unmoved by the winds, these (experiences) arise free of all elaborations in terms of characteristics. For example, it is like the fifth and sixth day of the waxmg moon. At the time of meditation practice, these (experiences) increase very much. And even though one may not meditate, they will come forth on one occasion after another. And as for that, one has indeed arrived (at the second stage) (ngang sgom), that is, meditating in that state of the Nature of Mind. [26] B3. How the Visions Develop Further

Third, (with regard to the manner in which the visions develop further (snang-ba rgyas tshul), there are again two considerations, namely, a.

The manner in which external visions develop further (phyi'i snang-ba rgyas tshul) and

b.

The manner in which internal experiences are produced (nangi gi nyams-myong bskyed tshul).

B3a. How the External Visions Develop Further

With respect to the first of these two considerations regarding the manner in which (the external) visions increase and develop further (snang-ba rgyas tshul). Due to the vital winds having become obstructed, visions will arise in the mind-stream (of the practitioner). However, from the interior (of his heart), a little portion of the supreme Clear Light may visibly arise [27] and at present the impure visions due to (the activites) of (the elements) of fire, water, earth, and air having become obstructed in the mind-stream (of the practitioner), there will arise pure visions of the seeds of divine forms and even the visions

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1137

of divine realms. Everywhere there arise various different visions in the cardinal and the intermediate directions, as well as above and below, in front and in back, which have the nature of Clear Light. There will arise various different thigleys of five-fold lights, such as those resembling a bamboo shield, or those (phenomena) seen in a felt blanket made of yak hair, or in the countryside, or those (phenomena) may be like very small mustard seeds. Moreover, each of them will divide themselves into five-fold thigley (patterns, that is to say, one in the center, four in the cardinal directions). And there may arise with respect to them both upward pointed spokes and vertical strands of light. [28] And these will adorn the the rims or circumference (of these thigleys). Outside of this, the rim is surrounded by lotuses, wheels, swastikas, and jewels, all of them of light, and so on. In the zone beyond that, there originate inconceivable numbers of visible objects, whether many or few, great or small, that entirely fill the field of vision (of the practitioner), [29] such as decorated and ornamented doors and windows that are very beautiful and complete. And in the middle arise aspects of divine forms (sku'i rnam-pa), either whole, or half, or just the head, as well as luminous seeds that are letters and syllables, together with lights, rays, and threads. Some of these visions that are like that abide even without moving or shaking, whereas some of them move about just a little bit. As it says in the gZer-bu, "Third, they (the visions) become like a hawk (hovering nearly motionless in the sky) while searching for his food." [30]. And again, according to the sGron-ma, "Then visions come to proliferate and develop further [31] and one will actually see the Mandalas of the Sambhogakayas of the Five Families." B3b. How the Internal Experiences are Produced With respect to the second consideration (the producing of internal experiences): Having become free of the conceptual elaborations mentioned above and (allowing everything) to self-liberate, the side of the Natural State becomes deeper and more stable, (if one practices continuously), then after some time, one's intrinsic awareness (or Rigpa) will be without foundation (or base) and having suddenly gone into a singular (condition of) total primordial emptiness and which is devoid of any root (or source), consequently, everything that arises

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or originates in Samsara and Nirvana, whether external objects or internal consciousness, will come to have a single taste in terms of that (Natural State), and thus, that is called "the meditation where diversity comes to have a single taste." [32] (For example,) this is like the eighth and ninth day of the waxing moon. Now one has gone just half way toward the Primordial State of Buddhahood. Having exhausted and overthrown "one's meditation in the state," one then proceeds into (the third) and final stage, which is "meditating in the vast expanse of space." [33] B4. How the Visions become Completed and Perfected Fourth, with regard to the manner in which the visions arise as complete and perfect (snang-ba rdzogs-pa'i 'char tshul), there are once more two considerations, namely, a.

The manner in which external visions are completed ( phyi'i sang­ ba rdzogs-pa'i tshul) and

b.

The manner in which internal experiences are produced (nang gi nyams-myong bskyed tshul).

B4a. How the Visions become Completed With respect to the first of these two considerations regarding the manner in which the visions arise in their completeness: The supreme Clear Light becomes visibly manifest, whereupon the divine forms and the divine realms of the Buddhas come to exist as spontaneously perfected in themselves (that is, in the Natural State). [34] They (de­ nyid), that is to say, the visions arise without anything remaining hidden or concealed. Furthermore, these pure self-manifestations (rang-snang dag-pa) of the great celestial palaces and mandalas of the Shantika, Paushtika, and Raudra Deities (who are peaceful, prosperous, and ferocious respectively) are unmixed (or not merged) with each other. And individually they are clear and bright (in their manifestations). The walls, gateways, gate ornaments, together with altars, domes with garuda wings, parasols, and umbrellas, together with bird horns (as are seen on stupas, are all complete). And inside (the celestial palaces), with respect to the Shantika and Paushtika Deities, there are seats that are pure without defects, such having on them sun discs, moon discs, lotuses, swastikas, and so on. And with respect to the Vashya

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1139

and Raudra Deities (who are enchanting and fierce respectively), they reside upon seats that are symbols of subjugation (thul-ba rtags gyi gdan), such as sitting upon the bodies of violent spirits (belonging to the eight classes), including Devas, Nagas, Gandharvas, the five wild animals, and so on. [35] And these principal deities, both inner and outer, belonging to the Five Families are surrounded by their respective retinues. Together with their messengers and servants that are emanations, there are immeasurable numbers of divine hosts of Shantika, Paushtika, Vashya, and Raudra Deities. Each of them remains on its own (appropriate) pure seat. All of their respective ornaments and attire, their marks and characteristics, as well as their body colors and hand-symbols are complete. As for their respective sizes, these transcend both large measures and small measures. They may be many or few, as the case may be, but they arise (before the practitioner) in inconceivable numbers. In between them, there arise five by five everywhere, in abundance above and below, the thigleys of five-fold lights ('od lnga'i thig-le). In the middle of each of them, there will reside the perfect Five Families (that is, the five Dhyani Buddhas). Also, inside each thigley serving as a single base, there are divine realms in the four directions and in the center. These Five Families indeed reside therein, and also in the centers of the thigleys there abide the symbols of these Five Families. Furthermore, the deities, which are scattered about in these mandalas, reside on their own respective seats. Moreover, the deities manifest everywhere as Sambhogakayas, Nirmanakayas, and so on. The manner in which these pure visions arise is inconceivable. At that time, all of them, together with the thigleys and rays and threads and divine forms come forth and remain without moving or shaking. According to the sGron-ma, "Then the visions become completed. One sees mandalas that are spontaneously perfected symbols. One sees visions that are divine realms of light. One sees magical apparitions without their moving or shaking." [36] And also according to the gZer-bu, "Fourth, they (the visions) become like a tortoise put into a bowl (where he cannot move)." [37] B4b. How Internal Experiences are Produced

With respect to the second (producing internal experiences): While engaging in the pious practice of allowing diversity to become of a single taste (du-ma ro-gcig gi dge-sbyor), confidence in one's experiences and

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understanding will grow just a little bit more. Gradually, everything where the mind exerts itself, including the meditator (the subject) and what is meditated upon (the object), having been liberated into the Nature of Mind, Awareness (rig-pa) will come to abide continuously in a state without distractions and even without meditation. And there will come forth nothing that will go beyond that. At that time, (because the practitioner is naturally and effortlessly in the Natural State), it will not be necessary to engage in meditation with the mind (or thought process). It will only be necessary to be just a little bit mindful of the state (that is, the Natural State). And that (condition) is called meditating without distractions and even without meditation itself. [38] For example, this is like the thirteenth and the fourteenth days of the waxing moon. Now one has nearly reached the stage of Buddhahood. Moreover, this final stage, where one is meditating in the vast expanse of understanding, will most certainly arise within one's mind-stream, but on this occasion, it just does not become very visible (or well manifested). [39] BS. How the Final Visions Arise

With respect to the manner in which the final visions arise (snang­ ba mthar thug-pa'i

'char tshul), there are also two considerations,

namely, a.

The manner in which the final visions arise (phyi'i snang-ba mthar thug-pa'i 'char tshul) and

b.

The manner in which the internal experiences are produced (nang gi nyams-myong bskyed tshul).

B5a. How the External Visions Arise

With regard to the first of these two considerations, the manner in which the final visions arise (snang-ba mthar thug-pa'i 'char tshul): Even though all visible things with characteristics, which are elaborated in that way, now arise in the manner of pure self-manifestations, such as divine forms, lights, rays, thigleys, and divine realms, once having arisen in that way, (all of them) dissolve of themselves into the vast expanse of the Kunzhi, where there exist no conceptual elaborations, and there is only a single emptiness, without any root (or source).

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Having collected them together, all of the characteristics of things that have been conceptually elaborated and fabricated by the efforts (of the mind) are ultimately liberated by way of releasing them (into the Natural State). Indeed, everything, all the visions of the gnosis, or primal awareness, of the divine forms, including sounds, lights, and rays, are gathered back into the Nature of Mind. [40] And one decides upon this definitively (discovering this is the ultimate and the final nature of everything). According to the sGron-ma, "As for the rays, they represent the inherent rays of Awareness. They are empty images or forms in the same manner as reflections of the moon seen on the water. As for the sounds, they represent the inherent sounds of Awareness. They are empty inherent sounds in the same manner as echoes. As for the lights, they represent the inherent lights of Awareness. They are empty inherent forms in the same manner as as rainbows (seen in the sky)." [41] And again, according to the Lung drug, "One sees the Sugatas as being as numerous as the grains of sand. (But these pleasant and beautiful visions) are like drinking honey in a dream. When one awakens there is nothing remaining on the object side. Nothing remains and nothing is seen (of them). They are empty and free of partialities." Or again, "They are like the dreams of a dumb man; it is difficult for him to describe them to others." [4 2] And according to the gZer-bu, "Fifth, (these final visions) are similar to the space where the four elements have become exhausted (and have dissolved, disappearing into space)." [43] And again, "All of them, the manner in which visions arise, are described above and everything that arises as self-manifestations, such as sounds, lights, and rays, are dissolved back again into the vast expanse of the Kunzhi, in the same manner as the son is taken up again into his mother's lap. [44] They are annihilated into self-annihilation. They are liberated into self-liberation. They cease into self-cessation. They arise into self­ arising and they ultimately arrive at a condition of exhaustion (where there are no more visions arising whatsoever). This repesents the manner in which the delusion process goes back into the single essential point (of the original condition of things, which is the Natural State). They arrive at their limit or end, which is liberation, and the source of origination." So it was expounded according to the gZer-bu.

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BSb. How the Internal Experiences are Produced With respect to the second consideration (the manner in which internal experiences are produced): Mindfulness (dran-pa) is without distractions and without meditation, but that state is just a little tied up (like a horse tethered by a rope to a stake). [45] But after some time, one should even cut through this tether of mindfulness, (whereas previously) one had tethered meditation to a stake in terms of whatever one does, one does not now go beyond that state where everything is free of effort. Thereupon, everything that arises, arises as gnosis (or primal awareness). Therefore, it does not matter in particular whether one meditates or does not meditate. It does not matter whether one is asleep or not. If one just lets everything be as it is, it will remain as such (bzhag na stod). But if one fixates (the attention) on it, it will go away (gtad na 'gro).

But when it is needed, it will surely come. It is

now under one's control and can be transformed by oneself. Thus, one's enemy becomes the same as one's son. Gold becomes the same as dross. There no longer exists any hope of progressing upward (on the path to Nirvana) nor falling downward again (into Samsara). Thus, it becomes manifest (as the final stage of meditation, namely,) meditation in the vast expanse of spontaneous understanding. For example, it is like the fifteenth day of the waxing moon. One has reached the end and the limits of familiarity (with visions) and they have become stable in one's original condition, which is Kuntu Zangpo. [46] Furthermore, for example, if one examines the source of the deceit of a liar (confronting him with the truth), he becomes ashamed of himself. In the same way, if one examines the deceitful source (of these visions), which are the sounds, the lights, and the rays (that manifest to the practitioner), they will return directly back to the Nature of Mind. Thus, the source of delusions is cut off and one will realize the Fruit, which is Perfect Buddhahood. [47] One need not hope for any other more excellent (result). Moreover, the visions that occur at the present moment become systematically (and globally) understood as actually being deities and celestial palaces. Therefore, all aspirations and desires revert (from worldly egotistical goals) and thereafter one (no longer) does evil things or violates morality. Because one has thoroughly cut off the source of delusion (by dissolving it) directly into the Base, thereafter no further delusions will arise. Rigpa becomes pure and immaculate,

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1143

and with regard to the Essential State, it reaches its source or origin and (the manifestations of) energy are finished and completed. The energy departs and one discovers that nothing whatsoever is left behind. And because this (condition) becomes manifest, one finds that one does not move from that state which is the Dharmakaya. [48] Then, from that state (the Dharmakaya), because the polluted material body has been liberated into an unpolluted state, [49] pure visions will arise to the disciple. For example, one's own body arises as a Sambhogakaya form, adorned with the (thirty-two) marks and the (eighty) characteristics and accompanied by the emanated arrays of the seats, the thrones, (the celestial palaces), and the divine realms. Furthermore, from that same source of origination (byung khungs), the manner in which arise one's elements (dhatus), and one's sense fields (ayatanas), both root and branch, as well as one's eight consciousness aggregates, and the five gates of the senses, and so on, is as follows: [50] 1.

In their outer aspect, they arise as the divine hosts of one hundred and eight Prosperity Deities, and so on, (phyi !tar rgyas-pa'i lha tshogs brgya dang rtsa brgyad las sogs),

2.

In their inner aspect, they arise as the divine hosts of the fourty­ five Peaceful Deities, (nang !tar zhi-ba'i lha tshogs bzhi-bcu rtsa lnga), and

3.

In their secret aspect, they arise as the divine hosts of the eighty­ six Wrathful Deities (gsang-ba khro-bo'i lha tshogs brgyad-cu rtsa drug las sags 'char-ba). (These are all Sambhogakaya forms.) Thus, with respect to the Sambhogakaya, having emanated (the

figures of) the Guides (or the Nirmanakaya Buddhas of the six realms) throughout the different paths of methods in order to subdue (tame and convert) living beings everywhere, they accomplish the benefit of beings without negligence. There will come forth Nirmanakayas from that energy or state, [51] (naturally, spontaneously, and without effort). Thus, one does not have to pray that, at some future time, one will realize the Trikaya (because one has already realized full and perfect Buddhahood already). It this is truly the case, then one does not need to strive arduously for many kalpas (in order to realize Buddhahood) by purifying one's

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karma and obscurations, as well as by generating the stages and the paths. (One understands that) the entire philosophical system of causality, which represents conventional truth, is false. And thus one can attain Buddhahood in this present lifetime by way of forceful methods in relation to the physical body. [52] As it is said according to the sGron-ma, "The source of the falseness of appearances (or visions) is exhausted into the Nature of Mind. One comes to decide definitively that all the Rupakayas (that is, all visible forms) are indeed mind. Thereby one cuts off the source of delusion (at its root) and it is not possible for delusions (to arise again). The Trikaya becomes manifest at that present moment and one is no longer under the sway of the power of cause and effect, which represents the great lie. This represents the forceful method for attaining Buddhahood. [53] Well then, when one attains the final visions and experiences in whatever manner as described in this instruction, then according to the gZer-bu, "One should take the measure of the intermediate pulse of the arteries, the count being not too long nor too short, and it must be interrupted. One hundred pulses are counted as a single unit. One will surely arrive at the limit of the full measure of familiarity with the visions in some eighteen thousand of these units." The hundred-foldcycle ofthe intermediate measure of the breathing of the individual is made into one unit of measure of a meditation session of the Clear Light (that is, Thodgal practice). Therefore, the full measure of the sessions is eighteen hundred. Then, due to other secondary conditions, for one who possesses an intermediate capacity, if one practices continuously and uninterruptedly, the final visions will arise as described above in their perfection and completion. [54] Elsewhere, individually, these five modes for the arising of visions may be introduced by the showing of individual pictures. [55] C. Uniting the Development of Visions with the Progressive Stages of the Path

Third, with respect to uniting these (stages in the development of the visions) with the (usual) five stages of the Path (according to the Sutra system), it is much like the procedure with a chariot: one traverses the paths (and stages) in the same manner as did the holy Jinas (Buddhas) and Aryas (Arhats) of the past. [56]

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Furthermore, at the beginning, one purifies one's sins and obscurations by means of the nine stages of the conduct of Bon, (that is, the Ngondro practices). [57] When one is in the process of amassing the two accumulations (of wisdom and merit), this is in agreement with the Path of Accumulation (tshogs lam). Then, as for the two instructions regarding what has characterisitcs and what does not have characterisitcs (that is to say, what is visible and invisible, or fixating the mind on an object and fixating without an object), clear visions with respect to the meaning of the Essence are produced, and because they are united to the meaning of the Natural State, this is in agreement with the Path of Unification (sbyor lam). [58] Then, as for the instructions regarding the Clear Light (or Thodgal practice), both in general and in detail, because the primal cognitions of Awareness becomes displayed (and revealed) manifestly in whatever manner, this is in agreement with the Path of Vision (mthong lam). Then, as for the instructions regarding the development (of the visions), the real meaning of the Essential State (ngo-bo nyid) arises, and because that becomes familiar and one is intimately acquained with it, this is in agreement with the Path of Meditation Development (bsgom lam). [59] Then, having been directly introduced to rhe real meaning of Reality, one comes to understand it fully and this represents the final Path of the Ultimate Attainment (lam mthar phyin-pa). Furthermore, "Having striven arduously on the path throughout various lifetimes for countless ages, one generates the essential point of the procedure of the method within a single lifetime and in a single instant, one comes to remain in one's own original condition. One comes to a completion without actually traversing the path (at length). Delusions come to be self-liberated without actually renouncing them. The Fruit manifests visibly as the spontaneously perfected Trikaya because the path has been completed in terms of its being the short path." [ 60] So it is said. And again, "(The doctrine of) causality is a great and powerful falsehood and lie. Rather, this (teaching and practice of Dzogchen) is the most forceful method for attaining Buddhahood." [ 61] This was expounded according to the sGron-ma. When one unites experiences and understanding at the time of meditating in sessions (thun bsgom), because one becomes familiar (and habitual) in terms of the method of the real meaning of the gnosis of Awareness, this is in agreement with the Path of Accumulation.

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Because, at the time of meditating, the clear visions come forth, this is in agreement with the Path of Unification. Because there arises a beginning to meditating in the state and because one newly understands their inherent characterisitcs, this is in agreement with the Path of Vision. Furthermore, because one becomes familiar with the state and because it has finally come forth, this is in agreement with the Path of Meditation Development. Because it becomes a vast expanse of space, this represents the Fruit that is ultimately attained [62] Furthermore, at the time when one obtains stability in meditation in the sessions (thun bsgom), (there will arise) the virtuous qualities of a mind that genuinely knows, as well as the virtuous qualities of pure speech. Accordingly, the view, and meditation, the conduct, and the activities will come to manifest very clearly. For a holy person in whom there are produced all of these experiences, there will come forth all the virtuous qualities that can arise. And accordingly, at the time of meditation in the state (ngang bsgom), all of these virtuous qualities that have arisen previously will become even greater and more exalted than before. And one will obtain the magical powers of the Bodhisattva, as well as clairvoy ant knowledge, spiritual activities, and all the virtuous qualities of the view and the realization (of the practice), as well as the action and conduct. At the time of meditation in the vast expanse of space (klong bsgom), these (qualities) will become even more exalted than those cited above, and there will arise into visible manifestation within the mind-stream (of the practitioner) all possible virtuous qualities, such as the Body, Speech, Mind, Quality, and Activity of a completely perfect Buddha. Furthermore, externally, the manner in which the visions arise are (exclusively ) the seeing of the Clear Light (that is to say, Thodgal visions), and internally, there are in the manner of producing experiences that are the experiences of pious religious activities. And in between, there are all virtuous qualities, such as visions of clarity, which are magical apparitions, are gradually produced in the individual. Everything external and internal will arise gradually as (described) previously and they will enter into a single integration. [63] From the very beginning, for the exceedingly superior individual who understands instantly (gcig-car-ba), there will arise the final visions (mthar thug gi snang-ba 'char) and the (final) stage of meditation as a vast expanse of space where there is full understanding (rtogs-pa'i klong bsgom). (However, such instantaneous realization is exceedingly rare.)

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As for the individual who is a Thodgal practioner (thod-rgal-ba), because great precision in practice varies, (the visions) may become more diverse. Therefore, according to one's intellectual capacity, one should be given the instructions and the direct introduction (gdams-pa ngo-sprad) as is needed. Moreover, for the individual who realizes instantly (gcig-car-ba), the instructions as such may be taught immediately and directly, whereas for the gradualist practitioner (rim-gyis-pa), they should be taught progressively, step by step. In general, for the Thodgal practioner (thod-rgal-ba), it is necessary to proceed with various different methods for the path. Furthermore, the instructions are bestowed in agreement with the attitude and intellectual capacity of the individual practitioner and this is of very great importance. [ 64] The guiding explanation for the meditation practice of the Clear Light, which represents the actual practice of the Path (lam ny ams su len-pa 'od-gsal bsgom-pa'i khrid) is hereby completed. U-YA SMAR-RO! SARVA MANGALAM!

Chapter Six

The Explanation of the Conduct:

sPyod-khrid

Here is contained "The Guiding Explanation of the Conduct for the Forceful Purification of the Secondary Conditions that arise along the Path" (rkyen lam du slong-ba rtsal sbyong spyod-pa'i khrid bzhugs­ so). Homage to Kuntu Zangpo, the all-pervading and all-encompassing Guide for living beings (in Samsara), who becomes visibly manifest as one's own Self-Awareness! [1]

Part Three As for the third (supplementary text): Within this guiding explanation concerning the forceful purification of the secondary conditions that arise along the path (of the principal practice), there are three divisions: I.

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

II.

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

III.

Forceful purification at the time of the Bardo. (bar-dor rtsal sbyong-ba)

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I. Forceful Purification during one's Lifetime Within the first topic (forceful purification practiced during one's present lifetime), there are four subdivisions: A.

Carrying on along the path of the three gates,

B.

Carrying on along the path of the six consciousness aggregates,

(sgo gsum lam du khyer-ba) (tshogs drug lam du khyer-ba) C.

Carrying on along the path of the masses of thoughts, and

D.

Carrying on along the path of diversity.

(rtog tshogs lam du khyer-ba) (sna-tshogs lam du khyer-ba)

A. Continuing in Practice with the Three Gates With regard to the first subdivision (continuing practices with the three gates of body, speech, and mind): Everything, whatever one is doing, whether pure or impure, one's course of action where one engages in the activities of the three gates (of body, speech, and mind, beginning) with actions in the condition of pious ritual practices (dge­ sbyor) should be integrated (with the Natural State), whether in terms of an even state of contemplation or during the subsequent realization (mnyam rjes bsres). [2] (How does one begin to integrate? One should begin with) virtuous deeds possessing the characteristics of the body (or bodily activity), such as circumambulations, prostrations, making mudra gestures, performing yantra movements, and so on. [3] (If one is not disturbed or distracted by these actions, then one should proceed to engage in) impure actions, such as beating and striking, angry words, jumping and running, and so on. And then one should engage in neutral actions, such as eating, walking, sitting, dancing, drinking, working, and so on. With respect to this engaging in all these different kinds of activities and conduct (spyod-pa) in whatever manner with one's physical body, (one should consider practitioners as having three levels of capacity, (namely, superior, intermediate, and inferior). For the individual of superior capacity (dbang-po rab), proceeding directly from one's view, one's activities in the external world are completely unobstructed (that is, uninhibited, spontaneous, and integrated in terms of the Natural State). As for the individual of intermediate capacity, (dbang-po

The

Expl8natton ot tile Conduct sPyod khrid

1151

'bring-po), proceeding directly from one's meditation practice, one's course of action is without any grasping whatsoever and one's actions self-liberate (without leaving any traces). And as for the individual of inferior capacity (dbang-po tha-ma), one's attitude is to hold on firmly to mindfulness and to never be separated from that. In the vast expanse of the total Clear Light, which is both empty and clear, from the state of the naked clear luminosity of the primal cognitions of self-awareness, one should engage in all actions energetically (and forcefully). [4] So, according in the gZer-bu rtsa 'grel, it is said, "The various different actions of the body should arise forcefully (and spontaneously) without any (premeditated) deliberate action. [5] Accordingly, there are pure actions of speech, such as reciting (general) mantras and heart mantras (of Yidam meditation deities), reciting scriptures aloud, giving explanations or debating with others, singing hymns and chanting the liturgies, and so on, and impure actions (of speech), such as harsh words, telling lies and casting slanders, weeping and wailing, and so on, and even neutral actions (of speech), such as singing songs, bardic recitations, relating stories, making jokes, rehearsing plays, engaging in conversations and descriptions, and so on-all of these masses of verbal expressions, just as described above, (may be indulged in forcefully by these three kinds of individual practitioners). The individual of superior capacity proceeds directly in accordance with one's view, the individual of intermediate capacity, proceeds directly in accordance with one's meditation, and the individual of inferior capacity adheres to the calculations of mindfulness. [6] "Within the vast expanse of the total Clear Light, which is empty and aware, from the state of the naked luminous clarity of self­ originated awareness,

one engages in activities continuously (and

unobstructedly). The various different verbal expressions of speech are forceful and without deliberate premeditation. [7] "Accordingly, pure (thoughts), such as devotion of mind, the Generation Process, samadhi and meditations, and so on, and impure thoughts, such as malicious thoughts, poisonous thoughts, wrong views, and so on, and even neutral thoughts regarding one's province (or homeland), one's wealth and cattle, one's tasks of farming and commerce, thinking beforehand and thinking afterwards, examining and analyzing, making calculations, and so on-in brief, the full measure of thinking with the mind (may also be considered in terms of

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these three kinds of practitioners). The individual of superior capacity proceeds directly according to one's view, the individual of intermediate capacity proceeds directly according to one's meditation, and the individual of inferior capacity adheres to everything with mindfulness (dran-pas bzung). From the state of naked luminous clarity of the gnosis of self-awareness, one engages in all activities continuously (and unobstructedly)." [8] So it was expounded at length. Again,

according to the gZer-bu,

All-pervading and all­

encompassing without exterior or interior, the full measure of vision (or appearances) is the visible manifestation of Body, the full measure of sounds is the audible manifestation of Speech, and the full measure of mindfulness is the perceptable manifestation of Mind, the full measure of the elements is the visible manifestation of Quality, and the full measure of action is the visible manifestation of of enlightened Activity." [9] Because this is said, in terms of the real meaning, all the activities of the three gates (of body, speech, and mind) are not envisioned or conceived to be deliberate actions (byed-par mi dmigs-pa ) (which are premeditated). Rather, it is necessary that they arise naturally (and spontaneously) as continuous unobstructed Skilful Means from the state of wisdom and emptiness. [10] According to the gSal-byed, "Whether going or sitting, eating or drinking, lying face downwards or face upwards when sleeping, whether one is in a state of even contemplation or subsequent realization, or in the dream state, or in the Bardo, if one does not know to connect with Rigpa continuously, it is similar to being made thirsty by a drought and having only a little water. Therefore, one will not be able (to access) the secondary conditions of both the view and the meditation." Because this is said, by way of the activities of ascetic disciple (rtul shugs kyi spyod-pa), these actions of the three gates (of body, speech, and mind) are engaged in for their own sake with sincerity. Therefore, the beginner from the very first integrates well (one's actions) with pious religious practices (dge-sbyor). And in between, it will not be sufficient merely to integrate them, but it will be necessary that they not harm one's pious practices. And finally at the end, it will not be sufficient that they merely not harm (or injure) them, but it will be necessary that that they arise as helpers for one's pious practices.

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B. Continuing in Practice with the Six Consciousness Aggregates

Second, with regard to carrying along the pathwith the six consciousness aggregates (tshogs drug gi lam khyer), it is said, "Any beautiful form arising as an object the ey es, accordingly, will not be beautified. Everything that may arise as an object of the ey e consciousness, such as big or small, good or bad, short or long, and so on, (may be perceived). However, with regard to them, for the individual of superior capacity, they will self-arise and self-depart. For the individual of intermediate capacity, they will be seen nakedly and liberate nakedly. And for the individual of inferior capacity, there will be no hopes or fears, no accepting or rejecting, no obstructing or realizing, no thinking and analyzing. From the state of the total Clear Light which is emptiness itself, the forms which are seen are empty (forms) and totally free of any root (in reality or materiality ). They arise in an uncertain fashion and are to be purified forcefully like illusions. [11] According to the 'Bum, "As for visible forms, they are like illusions. Because they do not really exist anywhere, they are without any (real) action anywhere. The object of the senses is color, which represents clarity (or visiblity ), but any color clearly visible anywhere is actually the dimension of the mind." [12] So it is said. Accordingly, the word which is heard as the object (of hearing) by the ear, is the word which is not really heard (audibly ). All the sounds that come forth from the language and signs of beings who are born, even the sounds of music, are empty sounds for individuals of superior, intermediate, and inferior capacities and they should be forcefully purified like echoes. The smells that are sensed as objects for the nose are smells that are not really sensed. All of these different kinds of scents, such as pure smells, impure smells, and smells that are united with subtle fragrances, are actually empty perceptions (tshor stong) for individuals of superior, intermediate, and superior capacities and they are to be forcefully purified. They should be forcefully purified into empty perceptions totally without traces. [13] Those tastes that arise as objects of sense for the tongue, such as tastes that are delicious or not delicious, good or bad, subtle or gross, and so on, for individuals of superior, intermediate, and inferior capacities. One practices again and again cutting off all the aspects of taste into being empty experiences (stimuli), being totally free of any root. [14] As for the sensations of touch which are the object of the body (sense), whether smooth or

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rough, hot or cold, light or heavy, good or bad, whatever may arise, for individuals of superior, intermediate, and inferior capacities, one should practice forcefully purify ing them into empty sensations where they self-liberate without any grasping. [15) According to the sGron-ma, "Due to the gnosis or primal awareness, which is self-awareness, the six energies having arisen as the six sense objects, their activities as various kinds of actions, indeed, arise to oneself as the Nirmanakay a." [16) According to the exposition of Lachen Dranpa Namkha, [17) "One should not follow after the objects of the five senses. Even though one may follow after them, they should no be divided into aspects. Even though one may divide them, one should not grasp at a self. Even though one may grasp, one should not be attached to the karmic traces." Because it was expounded thus, even for those with very little strength of practice, with regard to apprehending them, and so on, at the time of their conduct and view, there will be a recognition for the sake of knowing the looker and the actor. From the state of the naked clarity of the gnosis that is self-awareness, one should simply gaze continuously without exerting oneself in thinking and analyzing. Whereupon, in one's mind-stream, one integrates and does not loose it even for a moment. But it is not sufficient just to integrate, they should arise as friends (and helpers). Nevertheless, it is not sufficient just for them to arise, it is necessary that they be of the same even taste without any duality. [18] C. Continuing in Practice with the Masses of Thoughts Third, with regard to carrying on along the path in terms of the masses of thoughts (rtog tshogs lam du khyer-ba): Within the mind-stream of

a

single individual (gang-zag gi rgy ud Ia), even though, on each

day, it is said that there are the movements of eighty-four thousand masses of thoughts (rtog tshogs), because there is no action of the method of carrying on along the path, therefore, sudden memories (and thoughts), whether great or small, subtle or coarse, many or few, good or bad, are produced in whatever way. Thereupon, what should be renounced is not renounced. Because one exerts oneself in this, even though one practices, it is not realized and it is not brought under the power of that. For the individual of superior capacity,

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directly from his view, he vanquishes them like snowflakes falling on to a lake. For the individual of intermediate capacity, directly from his meditation practice, (the antidotes) swell up to vanguish them like (the frost melting when) being struck by the light of the sun (in the early morning). And for the individual of inferior capacity, in addition to taking hold of mindfulness (dran 'dzin), he follows them like he is giving advice to an angry person, and he practices non-action in the face of the kleshas, or emotional defilements. At that time, he looks directly into the essence of these masses of thoughts, [19] and thereby cuts off the root and the foundation of their proximate source. With regret, he expresses his shame, and afterwards, he is instructed not to produce them again. According to the gZer-bu, "Self-originated primal awareness is the Base and the kleshas represent the five poisons. Following after them represents the system of delusion. However, looking at their defects also represents a deviation. Rather, the (proper) method is to relax them into their own original condition. The Path is liberating them into the the vast expanse of space, whereupon the Fruit becomes manifest as non-dual understanding." [20] So it is said.

D. Continuing in Practice with Diversity Fourth, with regard to carrying on along the path with diversity (sna­ tshogs lam du khyer-ba), (there are three considerations): 1.

2.

The private conduct (gsang-ba'i spyod), The conduct consisting of ascetic practices that are secret (gsang­ ba brtul-shugs kyi spyod-pa), and

3.

Conduct that is completely victorious and without partialities (phyogs-med rgyal-ba'i spyod-pa).

01. Conduct that is Private From among these three, as for the first (the conduct that is private), this is much like being harmed by evil secondary causes (ngan rkyen gyis gnod-pa !tar), such as a lamp placed in a strong wind. At the time when one is a beginner, or one is an individual of inferior capacity, all the courses of action of one's body and speech should be made to conform to calculations by means of practice. At that time, one should renounce (and abandon) all disharmonious and mistaken secondary

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conditions and rely, on the contrary, on harmonious conditions such as one's friends and helpers. Indeed, the method (thabs) is the taking up of all manner of conduct of the Bodhisattvas, such as the ten Paramitas, and so on. [21] According to the 'Bum, "One should practice very much the profound conduct of the Bodhisattvas (sems-dpa' spyod-pa zab-mo)." And according to the Drang don, At the time when injury appears, one should rely upon the help of benefactors." 02. Ascetic Conduct As for the second (consideration), this is much like going to a friend (who is a helper), such as, for example, putting a large lamp in the wind (so that it grows even brighter). At the time when one may be an individual of intermediate capacity, or else, one is able to practice only a little on one's own, then one should carry on along the path in terms of development and forceful practice. This procedure is in agreement with the essential points of ascetic conduct. [22] Because this conduct is like that of a dog or a pig to whom nothing is is either pure or filthy, so everything, whether pure or impure, sweet or not sweet, good or bad, proper or offensive, friend or enemy, now comes to have the same even taste (ro-snyoms), and one's conduct is without accepting or rejecting anything. Because this conduct is like behavior that is utterly without calculations (or premeditations), [23] one does not do anything with partiality or one-sidedness. One does not accept or reject anything. One does not make any calculations of profit and loss. One does not engage in any examination or analysis of anything. Indeed, this is conduct that is self-arising (and utterly spontaneous) and it is cut off entirely from (inhibitions and premeditations). Because this conduct is like a little child who does not obstruct or create anything, one does not realize anything good or renounce anything as bad. One's conduct is free and open and one dispatches one's actions freely. Because one's conduct is thus without any inhibitions, it is like loose stones wildly rolling down (the mountain side). One follows freely in their face (when emotions arise) without doubts and without hopes and fears. One cuts off connections completely (with all plans, inhibitions, and premeditations).When one's actions are dispatched suddenly, this represents conduct that is without indecision

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(or hesitation). Because one's conduct is like that of the peacock (who can eat and ingest poison without harm to itself), one carries on along the path, even in the case of evil conditions. Even the spirit of scarcity will be summoned as prosperity; obstructions (and hindrances) will be accepted as siddhis. [24] Enemies and demons are cut off in terms of their very existence. Even the five poisons are transformed into medicines. Because one's conduct is like a heroic man heavily burdened with antidotes (or weapons, so that no one can challenge him), one's conduct is without anguish or regret. One acts in a special way, such as, if one is frightened, one becomes more frightened, if one is dirty, one becomes more dirty, if one is hungry, one becomes more hungry, if one is cold, one becomes more cold, and so on. Thereby, one integrates everything and the conduct of the battle becomes victory and conquest. According to the Drang don, "At the time of benefit by way of appearances, everything arises as friends (who are helpers)." And according to the Lung drug, "The conduct of the five poisons is supreme among all conducts," and "If one is able to engage in total ascetic conduct, any such conduct is neither good nor bad. As for that, it is said that it is much praised as the vessel of Dzogchen. Such conduct is uninhibited (and unobstructed)." So it was expounded.

03. Conduct that is Completely Victorious At the time when one may be a superior practitioner, or when experiences and understanding (in one's practice) ultimately culminate, [25] in terms of one's conduct, diversity will come to have only a single taste (ro gcig), this being like a man finding himself on an island of gold (where he wants for nothing because everything is gold). Everything in no way goes beyond that. In that state, everything has an equal even taste (ro-snyoms). Because one understands that, everything becomes an illusory magical appearance (cho-'phrul). Consequently, the agent, or the doer of the action, and the action that is done are transcended in terms of everything. That represents the conduct that is completely victorious, being without any partialities what so ever (phyogs-med rnam-par rgyal-ba'i spyod-pa). According to the Lung drug, "When one understands the "self" as the state of the Sugata itself, all of them (whatever actions one does) become the conduct of the Sugata. This cannot be measured by any measurement." [26] So it was expounded.

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The Pract1ce of Dzogchen in the Zhang-D1ung Trad1t1on of T1bet

II. Forceful Purification during the Dying Process Second, with regard to practicing forceful purification during one's process of dying ('chi-khar rtsal sbyong-ba), according to the sGron­ ma,

it is said, At the time of dying, one will encounter the Boundary

between happiness and sorrow. [27] Because of the great power of good and bad thoughts being projected (at this time), the instructions should be expounded without mistakes in terms of mixing them together in the vessel (of the disciple) according to one's capacity." And according to the gZer-bu, "At the time when the body and the mind finally separate, (one finds oneself) at the Boundary between these two, happiness and sorrow, (that is to say, Nirvana and Samsara)." [28] Here there are three subdivisions: A.

The practice relating to the disintegration of the elements and their being reabsorbed, ('byung-ba 'jig dang bstun Ia nyams su blangs-pa)

B.

The practice relating to their ingathering and being reabsorbed, and (bsdus-pa dang bstun Ia nyams su blangs-pa), and

C.

Expounding the instructions of the special essential point. (khyad-par gnad kyi gdams-pa gdab-pa)

A. The Disintegration of the Elements while Dying With regard to the first (the disintegration of the elements during the process of dying), internally the earth element deteriorates in the spleen and externally one can no longer perceive touch sensations with one's body. [29] In terms of connections, one can no longer raise up one's left arm and in terms of the consequences, flowing according to their own system (that is, spontaneously), there will come forth polluted liquids (and secretions) from the doorways of the nine orifices (of the body). At that time, the individual of superior capacity (dbang-po rab) is perfect (and complete in his singular knowledge (of the Natural State) (shes-bya cig rdzogs) and due to the vast expanse of one's view, even things of bad repute will arise for one as one's friends and helpers (at the time of dying).

Tl1c Explunat10n of tile Com1uct sPyod ktmd

1159

For the individual of an intermediate capacity (dbang-po 'bring­ po), there is no separation with regard to the state of the Essence (the Natural State). Because one does not move from this state of meditation, one is not harmed (or injured) by these (negative experiences at the time of dying). And for the individual of an inferior capacity (dbang-po tha-ma), that is to say, those who have not yet entered into the gateway of the instructions, on that occasion (when one finds oneself dying), one should practice the recollection of death ('chi-ba rjes su dran-par bya), which is the first among the six recollections (rjes dran drug), and one understand the deterioration (and disintegration) of the elements (as they occur in one's body and in one's experience). [30] One should have no desire for anything (or any object), whether external or internal. After that, one should practice the recollection of the Lama or Master (bla-ma rjes su dran-par bya). With intense and fervent devotion, one should meditate on him sitting on the crown of one's head. Then one should next practice the recollection of the Yidam or meditation deity. One should meditate on this Yidam as being one's own physical body, while performing the seva service and reciting aloud (the heart mantra of the Yidam). And one should not forget one's secret name (which one's Lama has given one during initiation). [31] Then one should practice the recollection of the Bardo. The visible objects that arise in this way merely represent the uncertain appearances (and visions) of the Bardo and as such, one should think that they are like illusions. Then one should practice the recollection of the instructions. With regard to the real meaning here, which is free of any root (or source, that is, the Natural State), one remains unchanging in one's own self-awareness. [32] Accordingly, in the same way, (internally) the water element deteriorates in the kidneys (mkhal-ma) and (externally) sounds can no longer be heard by the ears. One can no longer raise the left leg and one is no longer aware to hold the urine (dri-chu). Thereafter, the fire element deteriorates in the liver (mchin-pa) and one can no longer discern tastes with the tongue. One can no longer raise the right arm and blood comes forth freely from the nose. (Following that) the air element deteriorates in the lungs (glo-ba) and one can no longer perceive smells with the nose. One can no longer raise the right leg and one is no longer aware to retain their faeces. Finally, the

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The Practice of Dzogchen 1n the Zhang-Zhung Tradit1on of T1bet

space element deteriorates in the physical heart [tsi-ta] and one can no longer see (and discern) forms with the eyes. One cannot raise up the head and the semen (thig-le, bindu) escapes from the secret place (of the sex organ). On each of these occasions, also, for both the superior and the intermediate individuals, it will be like the above (description). However, for the individual of inferior capacity, the instructions for the (above) five recollections (dran-pa lnga'i gdams-pa), as well as his own personal meditation practice, should be clearly explaned to him by another (whether a Lama or a good friend). [33] B. The Reabsorption of the Elements while Dying

As for the manner in which the elements are ingathered and reabsorbed (sdud tshul), it is said according to the sGron-ma, "The earth element is reabsorbed into the water element and thereby one loses the strength of the body. After this single element is exhausted, internally the chakra of the earth element, which is located at the level of the navel, having disintegrated, there will arise signs of its power being reabsorbed into the water element. Externally, the strength of the body will be lost. The body will come to feel heavy and one will think that one is sinking into the earth. [34] And in terms of self-manifestations, they will arise as yellow (in color), representing the radiance of the earth element (as it disintegrates and is reabsorbed). All appearances come forth (before the dying individual) as sparkling yellow lights. [35] "Then the water element is reabsorbed into the fire element and so the luster (and complexion) of the body will become lost. The chakra of the water element, located in the secret place, having disintegrated, and because its power and capacities (nus-pa) are being reabsorbed into the the fire element, as signs of that (occurring), one's body will lose its color and luster, one's mouth and nose will become very dry, and in terms of appearances, they will come forth as blue lights. "Then the fire element is reabsorbed into the air element, whereupon the body looses its heat. When this heat is reabsorbed, the tongue will turn back and all appearances thereby will come forth as red lights (for the dying person). "Then the air element is reabsorbed into the space element. It is said that here there will be a drawing in of one's breath and then it escapes (one breathes with difficulty and laboriously). There will be

The Explanatrorl of the Conduct

sPyod-khnd

1161

panic and one will search for any place where one can hold on. One is no longer aware to hold the breath (within the body ). In terms of appearances, they will all arise as green lights. "Finally, the mind is reabsorbed into the Kunzhi, the basis of all. Thereupon, the breathing ceases (and is cut off) altogether, and the body and the mind will eventually come to separate. [36] The sight grows dim and everything starts to become dark. One is no longer aware to blink the ey es and they come to be averted upward (into the head). Thereupon, all appearances arise as white light." [3 7] At that time, for both of those individuals possessing superior and intermediate capacities, coming from the states of their view and their meditation respectively, (they will experience matters) as described above. However, as for the individual of inferior capacity, in the future where the Lama or their relatives and friends (come to their bedside and reads aloud the instructions to them, they should say to the dy ing person as follows): "Because there now are the signs that the earth element has been reabsorbed into the water element, y ou should remain in the state of the great Clear Light, which is y our own immaculate intrinsic awareness. In terms of self-manifestations, there is a y ellow light that will arise. This inherent radiance should be recognized as being like an illusion. The Ultimate Reality (Dharmata) is similar to this visible light and it will come forth again in the Bardo of the Clear Light. [38] One should become familiar with this manifestation!" That should be clearly visualized by oneself and one ought to become thoroughly familiar with it accordingly. Also, with regard to those who follow later, they should see it clearly in a straight forward manner and become familiar with it. Furthermore, for the most part, these elements are reabsorbed gradually. But in terms of a sudden terminal illness (or fatal accident), they may be reabsorbed instantly. Even at that time, the breathing may not be cut off immediately, but when it is cut off, there will occur a two-fold ingathering or reabsorption. At that time, all of the blood in the lesser channels (the veins and arteries) will be gathered into the principal vital channel (of the heart), known as the prana-nadi (srog rtsa), and thereby three rainfalls of blood will descend inside the heart. In terms of appearances (or visions), it will look like a rainfall of blood. It will be like oppressed by demons and evil spirits [39] and there will come forth many difficulties with holding things in memory.

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