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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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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]].
  
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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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1621
  
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126\ III.
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[[The Practice of Dzogchen]] in the [[Zhang-Zhung]] Tradrtron of [[Tibet]]
  
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[[The Practice of Dzogchen]] in the [[Zhang-Zhung]] [[Tradition]] of [[Tibet]]
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At that time, the [[Dharmakaya]] will appear to overflow along the pathway of the [[central channel]] for [[Rigpa]] (known as the [[Kati]] [[channel]]), and it ([[Rigpa]]) will then be expelled (out of the [[body]]) through the gateways of the [[Lamp]] (of the [[eyes]]). For the {{Wiki|male}} {{Wiki|individual}}, it will be expelled through the right [[eye]] and for the {{Wiki|female}} {{Wiki|individual}}, it will be expelled through the left [[eye]]. [40] C. Special Instructions for the [[Transference]] of [[Consciousness]]
  
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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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With regard to the special (instructions): On the occasion when the [[outer breathing]] ceases (and is cut off), and the [[inner breathing]] has not been cut off (and continues), [[Rigpa]] will be like the [[rising]] of the {{Wiki|sun}} in the (morning) sky devoid of clouds. With regard to that, one should expound aloud (to the dying [[person]]) these instructions pertaining to the special [[essential]] point as follows. [41] "As for your [[body]], it should be placed looking and facing to the [[east]]. It should be placed (in the [[meditation]] position possessing) the five [[attributes]], or else, in the crouching position (of the [[Rishi]]), or even the method for {{Wiki|lying}} down of the [[elephant]]. You should [[visualize]] (inside your [[body]]) the three [[channels]] as above. Then, in your [[heart center]], your should [[visualize]] your [[own]] [[Nature of Mind]] as having the [[form]] of the white [[letter]] A, just about the size of the thumb, enveloped inside an extensive [[space]] of the [[five lights]]. Then you force your [[breath]] to fly upward as much as it can. By inserting (the [[winds]]) inside (the [[central channel]]), you can expell the [[impurities]] and thereby cleanse the pathway of the [[central channel]] and this purifies your [[karmic traces]] and [[obscurations]] (that conceal) your [[Rigpa]]. You should think that the [[aperture of Brahma]] becomes opened by this [[action]]. "Then, because of repeating (this process with) the [[pure]] [[winds]], by way of sounding HRIG!, (the white [[letter]] A) will rise higher and higher and through the process of doing this twenty-one times, it will rise to the [[aperture of Brahma]]. Moving up from below, it moves (to a point) a short distance (above the [[crown of the head]]) and you should think that the [[aperture of Brahma]] then closes (and is shut behind it), so that it cannot descend again into the [[physical body]]. "Again, for twenty-one times, (sounding HRIG! as before), it (one's [[Rigpa]] in the [[form]] of the white A) is [[gathered]] upward into the extensive [[space]] of another white A that is located within a vast expanse of [[space]] and {{Wiki|light}} (above your head). [42] The A itself is then reabsorbed into the [[heart center]] of the [[Guru]], whereupon the [[Guru]]
  
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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
  
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The ExplanatiOn of the MecJitiltiUil P1act1ce: sGom-ktmd
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Explarlatron of trle Conduct sPyod klmd
  
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1127
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1163
  
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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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dissolves like the [[rainbow]] (fading into the sky), and you should think that you come to attain [[Buddhahood]]." Now, in terms of this (forceful) [[purification]] practice (as preparation for dying), when sounding HIG! one shoots (one's [[consciousness]] in the [[form]] of the white A) upward (like an arrow), so that it passes out through the [[aperture of Brahma]] and [43] then the A descends again into one's [[heart center]]. With regard to that, when the [[Rigpa]] is clear, (it is a sign that) one is [[purified]]. The [[signs]] (of [[success]] in the practice) will surely come forth and one will not forget (how to do the actual [[transference of consciousness]] at the time of dying). At the time of settling down again ('jog dus), it descends into the [[heart center]] and afterwards, one makes the [[dedication]] to [[enlightenment]]. As for this (special instruction for the [[transference of consciousness]]), it represents a forceful method by way of the [[essential]] point of the [[Path]] of Method ([[thabs lam]]) and thereby one will come to attain [[Buddhahood]] ([[thabs-lam]] gyi gnad [[kyis]] [[btsan]] [[thabs]] su sangs­ [[rgyas-pa]]). According to the gZer-bu, "(Figuratively {{Wiki|speaking}}), [[Rigpa]] is the little Man of the [[Mind]] and [[memory]] (or [[mindfulness]]) is the [[horse]] of the [[functional mind]] upon which he is mounted. [44] Unobstructed [[wind]] shakes it with its wings and it traverses the pathway to [[enlightenment]], which is the [[central channel]]. It arrives at the secret gate of [[bliss]] at the [[crown of the head]], whereupon the [[king]] who is [[Rigpa]] arises nakedly. Thus, the abundance system of discursive [[thoughts]] and the [[thought]] process itself (in general) are cast aside. Self-originated [[gnosis]] comes to see one's [[own]] face and one awakens from the {{Wiki|darkness}} of [[ignorance]] and [[delusion]]." [45] Because of the [[virtuous]] qualities of that instruction (given above), in terms of the [[body]], {{Wiki|speech}}, and [[mind]], (one [[seals]]) the [[nine orifices]] ([[bu-ga]] dgu) found along the pathway that produces ([[rebirth]]) in impure places. One cuts off the gateways for (ill-advised) transfers of [[consciousness]] (to other [[lower realms]]). When the heat departs (from the [[body]]), [[including]] the [[five senses]], the [[six places]], and the limbs, one will come to stir up the depths of the [[three worlds]] and the nine stages, and thereby one interrupts the pathways of the [[five poisons]] that are the [[negative emotions]] or [[kleshas]]. One dries up the great ocean of the [[Samsara]] of the [[six realms]]. One empties the doorways of the [[Samsara]] of the four kinds of [[birth]]. Thereupon, the [[Trikaya]] self-arises
  
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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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1641
  
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2.
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[[The Practice of Dzogchen]] in the [[Zhang-Zhung]] [[Tradition]] of [[Tibet]]
  
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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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(spontaneously) and one always will help (to secure the [[benefit]] of other [[sentient beings]]). Therefore, one should prepare gradually for this. Elsewhere, it is said that, "At that time, with regard to an {{Wiki|individual}} of {{Wiki|superior}} capacity, one's [[conscious awareness]] at that time becomes itself the spontaneously perfected [[Trikaya]] in its [[own]] original [[form]] as [[Buddhahood]]. [[Self-awareness]] becomes visibly [[manifest]], [[arising]] to its full measure and the primal [[cognitions]] as well become visibly [[manifest]] in full measure, whereupon the [[Nature of Mind]], having become [[manifest]], simply [[exists]]. [46] The secondary [[conditions]] that represent the admonition (to the dying [[person]]) should be clearly enunciated (by the [[Lama]] or assistant) and because of this direct introduction, there is no [[doubt]] that one will come to see one's [[own]] face." With regard to the {{Wiki|individual}} of [[intermediate]] capacity, it is said that, "At that time, the self-manifestations arise to their full measure. Nevertheless, they are unreal like [[illusions]]. All of them have the [[nature of mind]], and as for the [[Nature of mind]] itself, it is the totally root-free [[Rigpa]] of that time. Because one has been directly introduced to the [[Dharmakaya]] as abiding in its [[own]] original [[condition]] or [[form]] from the very beginning, there [[exists]] [[belief]] and a definitive [[decision]] regarding it. Therefore, there is no [[doubt]] that one will cut off (and shut) the doors to [[rebirth]]." [47] With regard to the {{Wiki|individual}} of {{Wiki|inferior}} capacity, it is said, "Upwardly, one will enter into [[action]] with [[devotion]] and downwardly, one enters into [[meditation]] on [[love]] and [[compassion]]. In between one is directly introduced to [[non-attachment]] and desirelessness with [[respect]] to everything. Because of these [[Upadeshas]], there is no [[doubt]] that one will obtain a palace of [[happiness]] (in terms of one's next [[rebirth]])." Elsewhere, the {{Wiki|sounds}}, the lights, and the rays are (discussed) separately in detail. For the {{Wiki|superior}} {{Wiki|individual}}, they will self-arise and self-liberate. For the [[intermediate]] {{Wiki|individual}}, they will be [[divine]] [[forms]] and primal [[cognitions]] of [[divine]] [[forms]]. And for the {{Wiki|inferior}} {{Wiki|individual}}, they are directly introduced as actually being self-sounds, self-lights, and self-rays (at the time when) the corpse and consciousnessness separate. [48] Moreover, one should pray (at that time), such as going to [[Refuge]] and producing the [[Bodhichitta]], as well as invoking one's [[Yidam]]. By way of such {{Wiki|excellent}} [[thoughts]] at the time when one is dying, it is certain that one will be instantly [[reborn]] in a [[happy]] place (of a better [[rebirth]]). Because it has been expounded thus (in the [[scriptures]]), one
  
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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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The Explanat1on of the Conduct
  
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Then,
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sPyod-khnd
  
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with a fierce
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1165
  
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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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will become cured like the wick of a [[butter lamp]] when the oil has become exhausted.
  
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Continuing to [[meditate]] in accordance with the method (described in the text) (tshul dang mthun-par bskyangs [[shing]] [[bsgom-pa]]),
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III. Forceful [[Purification]] in the [[Bardo]] Third, with regard to forceful [[purification]] (at the time of) the [[Bardo]] (bar-dor [[rtsal]] sbyong-ba), there are three subdivisions: A.
  
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2.
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The [[Bardo]] of the Base that abides, ([[gnas-pa]] gzhi'i [[bar-do]])
  
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The manner in which external [[appearances]] or [[visions]] arise (phyi'i [[snang-ba]] [['char tshul]]),
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B.
  
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3.
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The [[Bardo of the Clear Light of Reality]]
  
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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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C.
  
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4.
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The [[Bardo of Rebirth]], which is [[empty]].
  
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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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([[bon-nyid 'od-gsal gyi bar-do]]) ([[stong-pa]] [[srid-pa'i bar-do]])
  
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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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A. The [[Bardo]] of the Base that Abides As for the first (the [[Bardo]] of the Base that abides), according to the
  
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1281
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gZer-bu, "All the discursive [[thoughts]] that represent apprehending and the apprehended ([[subject]] and [[object]]) are dissolved (and reabsorbed) into the vast expanse (of the [[Nature of Mind]]). At that time, [[intrinsic Awareness]] ([[rig-pa]]) abides nakedly and self-originated [[gnosis]] (or primal [[cognitions]]) are totally without [[obscurations]] and coverings." [49] At the time of [[impurity]] when the [[body]] and the [[mind]] separate, [50] in terms of one phase (len gcig), one does not encounter or [[recognize]] any [[purity]] or [[impurity]] (that is to say, no [[visions]] arise at all). For all [[sentient beings]], there will [[exist]] no particular great or small [[obscurations]]. With [[Kunzhi]] and [[Rigpa]], it is like (the face of) the {{Wiki|sun}} separating from the clouds. For one phase (len gcig), a [[pure]] [[inherent]] [[luminous clarity]] without [[obscurations]], which is nude, unclothed, and directly penetrating, comes to abide nakedly. [51] As for the manner of that, the [[King]] who is [[Awareness]] (lodged in) the [[Kunzhi]], escapes (from the corpse of the [[body]]) through the right [[eye]] for {{Wiki|males}} and through the left [[eye]] for females. And thereafter, for a [[moment]], it abides at the [[urna]]. [52] As for the sign of that, at that time, especially with the face, the [[brightness]] and the radiance of the [[urna]] will deteriorate. At that time, because it becomes very difficult to remember things (or to be [[mindful]]), one should just strive to be [[mindful]] (dran tsam). And because of just that (singular) {{Wiki|recognition}}, in an instant, the Son comes to encounter the Mother, and the three
  
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[[The Practice of Dzogchen]] in the [[Zhang-Zhung]] [[Tradition]] of [[Tibet]]
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166
  
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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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\
  
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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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[[The Practice of Dzogchen]] in the [[Zhang-Zhung]] [[Tradition]] of T1bet
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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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B.
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nets of the [[body]], {{Wiki|speech}}, and [[mind]] are rent assunder. And thereby one perfects the three energies of the [[Body]], {{Wiki|Speech}}, and [[Mind]]. [53] By way of condensing the two Lamps into one, thereby one will attain [[Buddhahood]]. This represents "the passageway of the [[hero]]" (dpa'-bo'i gseb lam). Furthermore, one becomes {{Wiki|liberated}} by way of meeting with the three [[essential]] points. At {{Wiki|present}}, one becomes familiar with the real meaning of the direct introduction, and because one makes inqueries again and again, one should clearly [[visualize]] the process of dying again and again, and inserts questions well regarding [[karmic traces]], [54] (becoming well acquainted with [[karmic traces]]). Because one encounters the three-fold [[Bardo]] of the Base that abides, one comes to attain [[Buddhahood]]. According to the gNad-drug, "As for this, ([[phowa]]) represents the forceful method for [[attaining Buddhahood]] ([[sangs-rgyas]] [[btsan]] [[thabs]]), whereas [[karma]] and its {{Wiki|consequences}} represent the great lie." So it was expounded (in the [[scripture]]). At that time, [[mind]] is associated (or accompanies) the heat. [55] From any one of the orifices ([[bu-ga]]) located in the upper and lower parts of the [[physical body]], it (the [[consciousness]]) may be expelled. But when the instructions for the [[transference of consciousness]] ('[[pho-ba]] dang [[gdams-ngag]]) have been explained, it will be expelled ([[consciously]] and deliberately) through the [[aperture of Brahma]] (at the [[crown of the head]]). And so, it will
  
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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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be impossible not to be [[reborn]] in a place of
  
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C.
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[[happiness]] (that is to say, a [[fortunate]] [[rebirth]]) ([[bde]] [[gnas]]). As for the [[karmic traces]] lodged in the [[functional mind]] (yid kyi [[bag-chags]]), it ([[mental consciousness]]) will remain nearby in the vacinity of the [[dead]] [[physical body]], having greater or lesser [[attachments]] to it, for some two or three days. Therefore, until that time, one should not do anything like cremating or disposing of the corpse (in burial). (One should postpone ) the full measure of [[purification]] (such [[cremation]] or disposal of the corpse for three days, because) {{Wiki|subtle}} [[experiences]] and and [[visions]] continue to come forth (to the [[consciousness]] of the deceased). If one asks what is the [[reason]] for these [[karmic traces]] (coming into [[visible]] [[manifestation]]), it is due to an excess of [[attachments]] (to one's former [[body]] and former [[life]]). If one does not become {{Wiki|liberated}} from that ([[condition]]), the Son who is [[Rigpa]] will dissolve into the vast expanse of the Mother who is the [[Kunzhi]]. [[Thoughts]] and [[memories]] will go into [[concealment]] (and
  
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Secretly, there may arise obstructions that are [[experiences]]
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The Explanstim of the; Conduct
  
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m
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sPyod-ktmd
  
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[[meditation]] ([[gsang-ba]] [[bsgom-pa]] [[nyams]] kyi bar-chad).
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1167
  
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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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occultation) within the folds of that ([[Kunzhi]]), and thereby the energies of the {{Wiki|sounds}}, the lights, and the rays will be completely {{Wiki|annihilated}}, and thus [[self-awareness]] will become enveloped within a net of {{Wiki|light}}. In this [[state]] of the [[non-existence]] of anything, where [[thoughts]], [[memories]], [[appearances]], and even clarity itself (are enveloped and concealed) within the thickness of the [[Kunzhi]], the {{Wiki|individual}} may remain abiding there for three days until the heat of [[the fourth]] day, or even for five or seven days. [56]
  
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The Explanation of the [[Meditation Practice]] sGom-khrid
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B. The [[Bardo of the Clear Light of Reality]] With regard to the second (the [[Bardo of the Clear Light]]), there are two considerations:
  
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]129
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(1) The {{Wiki|recognition}} of it (ngos bzung-ba) and (2) The Cutting off of this [[Bardo]] ([[bar-do]] bcad-pa). B 1. [[Recognizing]] the [[Bardo]] With regard to the first [[consideration]], it is said according to the gZer­
  
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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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bu, "If one does not become {{Wiki|liberated}} from that (the first [[Bardo]]), then there will arise two further [[Bardos]]." Because that is stated (in the text), at the time when the [[body]] and the [[mind]] have just separated, if one does not {{Wiki|liberate}} at the time of the Base that abides, then the {{Wiki|individual}} will come to [[experience]] what is called the [[Bardo of the Clear Light of Reality]], and [[awaken]] once more and the previous [[Rigpa]] will become clearly [[visible]] again like one is [[awakening]] from [[sleep]]. Due to secondary [[conditions]], changes (in [[consciousness]]) will easily come forth. Then, [[visions]] of one's [[own]] [[form]], that is, one's [[own]] (previous) [[body]] determined by [[karmic traces]] (and [[memories]]) will arise from the [[state]] of the Tsita of {{Wiki|light}} as a miniature­ sized primal [[awareness]], and because of doing that, the [[Rigpa]] awakens. Because of the {{Wiki|movement}} of [[thoughts]] and [[memories]], the nets (or veils) of {{Wiki|light}} that are [[visible]] [[manifestations]] (and [[visions]]) are rent asunder and torn open like the bringing forth of a [[butter lamp]] that had (previously been concealed) inside of a [[vase]]. Thereby the [[Clear Light]] of [[Awareness]] arises into [[visible]] [[manifestation]]. [57] Now the [[visions]] of [[fire]], [[water]], [[earth]], and [[air]] having become obstructed, the [[manifestations]] of the {{Wiki|sounds}}, the lights, and the rays arise (spontaneously) without being hidden or concealed anymore.
  
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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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1681
  
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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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[[The Practice of Dzogchen]] in the [[Zhang Zhung]] [[Tradition]] of [[Tibet]]
  
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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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Furthermore, everything in the cardinal and the [[intermediate directions]], [[including]] [[zenith]] and [[nadir]], becomes bright and clear like a
  
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2.
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drawing made of [[rainbows]] [[having the nature of]] the [[five lights]]. The
  
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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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[[inherent]] {{Wiki|sounds}} of [[Rigpa]] (rig-pa'i [[rang sgra]]) resound in the manner of roaring [[thunder]] that is self-originated and and discontinuous. They resound variously and roughly, whether being long or short, great or small, [[pleasant]] or [[unpleasant]]. The [[inherent]] rays of [[Rigpa]] (rig-pa'i rang zer), being like opening the face of a glossy {{Wiki|silk}} cloth or a woolen blanket or the finger tip of the ray of sunlight, [58] arise everywhere in diverse fashion, whether fine or coarse, long or short, thin or thick. According to the gZer-bu, it is said, "As for the lights, the [[realms]] are also without center or [[boundaries]], like [[rainbows]] [[arising]] in the sky. As for the {{Wiki|sounds}}, they are {{Wiki|immaterial}} and resound in the vast expanse of [[space]]. The manner of these {{Wiki|sounds}} is self-originated and discontinuous. As for the rays, they display (various different) [[magical]] apparitions in an uncertain fashion, similar to opening the face of a glossy {{Wiki|silk}} cloth or a woolen blanket (in the bright sunlight)." [59] So it is expounded here. "As for the length of time, they arise for five or seven days, and until seven days, the radiance arises gradually." [60] Because it is said that, accordingly on each day, they (the [[visions]]) arise [[successively]] as [[white light]], [[green light]], [[red light]], blue {{Wiki|light}}, and [[yellow]] {{Wiki|light}}. With regard to these ([[visions]]), for the {{Wiki|individual}} of {{Wiki|superior}} capacity, they are [[self-arising]] and self-liberating. For the {{Wiki|individual}} of [[intermediate]] capacity, they arise as the [[Five Deities]] ([[lha lnga]]), the Five [[Bodies]] ([[sku lnga]]), and the Five Gnoses or Primal [[Cognitions]] ([[ye-shes]] lnga). [61] And with regard to the {{Wiki|individual}} of {{Wiki|inferior}} capacity, just as was the case above, one should become familiar with them as being self-manifestations that are like [[illusions]]. B2. Cutting Off the [[Bardo]] With regard to the second [[consideration]] (cutting off the [[Bardo experience]]): In terms of the instructions found here, for those who have a great strength of [[purification]], the three [[manifestations]] (of the {{Wiki|sounds}}, the lights, and the rays) will arise like the meeting with a man again that one has known very well previously. Afterwards, the advice (of the [[Lama]]) serving as a secondary [[condition]] should be clearly enunciated and one proceeds into a self-stopping or cutting off
  
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3.
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The Explinltlon of the Conduct
  
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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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sPyod-khnd
  
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4.
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1169
  
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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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(of the [[Bardo experience]]). And here [[appearances]] (that is, the [[visions]] [[experienced]] in the [[Bardo]]) will become overthrown and exhausted. Even though the [[experiences]] that arise will just increase, they will arise there in their [[perfection]] (and [[completeness]]), but by applying practices for [[recognizing]] them, they will ultimately {{Wiki|liberate}}. For the {{Wiki|individual}} who has become familiar with them (the [[visions]] [[experienced]] in the [[Bardo]]) and [[knows]] them intimately, the [[divine]] [[forms]] and the [[mandalas]] are complete in their [[perfection]]. [62] At that time, these will arise and one meets the three-fold [[visions]] with (six) [[clairvoyant]] [[powers]] and the (six) [[recollections]]. [63] And it is said that one will not accompany (and escort) these familiar self­ [[manifestations]]. As for those {{Wiki|individuals}} of [[intermediate]] capacity in terms of [[purification]] (sbyangs-pa 'bring [[rnams]]), one will come to [[liberation]] by way of three [[essential]] points. In terms of the instruction for the [[Clear Light]] (practice) given previously, because of practicing to become familiar with them just a little and [[knowing]] them intimately, one will come to know (and [[recognize]]) them now (in the [[state]] of the [[Bardo]]). During the process of dying ('chi-khar), the real meaning regarding them was clearly articulated, and so there remains a proper [[memory]] (of the instructions). Then, when the [[Bardo of the Clear Light of Reality]] arises into [[manifestation]], because of the [[essential]] points of meeting the three (the {{Wiki|sounds}}, lights, and rays), it is impossible that one will not {{Wiki|liberate}} (while in the [[Bardo]]). According to the gZer-bu, "At that time, first one should recollect the [[Guru]] or the [[Master]]. Then one should recollect the [[Upadeshas]] and other instructions. The [[karmic traces]] that represent the secondary [[conditions]] having been [[awakened]] (into [[consciousness]]), then there will occur [[liberation]]. One will become {{Wiki|liberated}} in the [[Bardo]] by way of secondary [[causes]]." So it is said. As for the {{Wiki|individual}} of {{Wiki|inferior}} capacity, "Those who have [[attained]] little in the [[way of purification]] with regard to these instructions, they will not escape the [[self-arising]] of these three [[manifestations]] at this time. Because these self-manifestations of the {{Wiki|sounds}}, the lights, and the rays arise like [[illusions]], without producing any [[attachments]] or [[desires]], or any {{Wiki|fear}} or panic, one [[knows]] (and [[recognizes]]) these self-manifestations of [[divine]] [[forms]] and primal [[cognitions]] to be like [[illusions]] and one will become {{Wiki|liberated}} without being deceived by them. [64]
  
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5.
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170
  
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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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I
  
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130
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The Pract1ce of [[Dzogchen]] 1n the [[Zhang Zhung]] Tradit1on of T1bet
  
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Elsewhere, as for these [[manifestations]] of the {{Wiki|sounds}}, the lights, and the rays, at that time, for the {{Wiki|superior}} {{Wiki|individual}}, they will arise as friends (and helpers), for the [[intermediate]] {{Wiki|individual}}, they will remember the advice (of the [[Lama]]), which represents the secondary [[condition]] (for the bringing about of [[liberation]]), and also, for the {{Wiki|inferior}} {{Wiki|individual}}, by being simply {{Wiki|aware}} of them as self-illuminations (of [[one's own mind]]), one will certainly become {{Wiki|liberated}}. [65] Again, according to the gZer-bu, "By way of these [[visions]], one comes to see one's [[own]] face by oneself. [[Self-awareness]] meets itself, its [[own]] face, whereupon [[ignorance]] and [[delusion]] are [[awakened]] into their [[own]] original [[condition]]." [66] So it was said.
  
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[[The Practice of Dzogchen]] in the [[Zhang-Zhung]] Tradrtron of Trbet
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C. The [[Bardo of Rebirth]] With regard to the [[Bardo of Rebirth]] ([[srid-pa'i bar-do]]), there are four considerations:
  
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C2. Defects to [[Meditation Practice]]
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(1) The manner in which it arises at the beginning (dang-po [['char tshul]]),
  
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Then, with regard to the [[meditation]] ([[bsgom-pa]]), (there are also five points:) 1.
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(2) The method for cutting it off (bead tshul), (3) Then, the [[methods]] of [[liberation]] (grol tshul), and (4) For some ({{Wiki|individuals}}), there will be the method of [[delusion]] ('khrul tshul). Cl. The Manner in which this [[Bardo]] Arises With regard to the first [[consideration]], (the manner in which this [[Bardo]] arises), in terms of one who has become {{Wiki|liberated}} above (in the [[Bardo of the Clear Light]]), there will arise the [[Bardo of Rebirth]] that will be entirely [[empty]]. At that time, the three [[manifestations]] of the {{Wiki|sounds}}, the lights, and the rays, having ceased (their [[manifestations]]), [[Rigpa]] fades like a little chick who is unstable (and wobbly when it first emerges from the egg). And as the [[vital]] [[winds]] arise in in the [[heart]], the [[consciousness]] wanders suddenly without any support. Because of {{Wiki|past}} [[attachments]] which represent [[karmic traces]], one proceeds to places that are connected with relatives (and friends), but one will not be [[recognized]] there. Even though one is exceedingly [[attached]] to [[food]], [[wealth]], one's possessions, and one's house, one finds that one has no power to act. Even though one is without any power or [[physical]] support, nevertheless, one is able to go unimpeded through the [[earth]],
  
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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 Explcmat1or1 of the Conduct
  
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2.
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sPyod-krlltd
  
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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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1171
  
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3.
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stone, [[mountains]], and rocks. Indeed, one can go anywhere by just [[thinking]] about it, (except re-entering into one's previous [[physical body]]). Moreover, one can know one's [[previous lives]] and even one's [[future rebirths]], (and one can see clairvoyantly) distant places that are high or low, things that are external or internal, and so on, (that are normally hidden from view). As for one's [[body]], it appears as one's previous self-manifestation (that is, the [[body]] which one had in one's immediately previous [[life]]). Its [[form]] is due to [[karmic traces]] (and [[memories]]). Subsequently, there will arise three kinds (of [[feelings]] and [[experiences]], that is to say, of one's [[past life]], one's [[present life]] in the [[Bardo]], and one's {{Wiki|future}} [[life]] to come). Therefore, one roams about (in [[confusion]], desperately searching) everywhere for the gateway to [[rebirth]] (in a new [[physical body]]), [67] and one seeks anywhere for such a place of entrance (into [[rebirth]]). Again and again one tries to to re-enter one's previous [[body]], but because this link has been broken (and severed), one cannot obtain entrance on those occasions. Even though one now has the [[eye]] of [[gnosis]] ([[ye-shes]] kyi spyan), one cannot see anyone else, except those of the same race of [[Bardo beings]]. [68] At that time, like the bees cut off in late autumn and separated from warmth (and thus they become sluggish and inert), one wanders aimlessly from place to place, always without any [[physical]] support. Nevertheless, the {{Wiki|individual}} is {{Wiki|aware}} and can remember everything, but it comes forth that one is not able to do anything or obtain anything in terms of [[actions]] and [[causes]]. According to the [[Phyi rgyud]], "With regard to the [[visions]] (or [[appearances]]) of the [[Clear Light of Reality]], because of a [[discriminating wisdom]] that [[understands]] is not produced (at this point), the previous [[gnosis]] remains concealed within the folds of the [[Kunzhi]] and so previous [[karma]] becomes [[visible]] as [[visions]]. [69] Apparently possessing the fleshly [[form]] of one's {{Wiki|past}} [[rebirth]] that had originated previosuly, all of one's [[senses]] are complete and in tact and one can move about unimpeded (even through solid walls and [[objects]]). One possesses the power of [[karmic]] [[magical]] apparitions and one sees with [[pure]] [[divine]] [[eyes]] all of the [[deities]] in agreement with their [[Kulas]] or [[divine]] hierarchies. Nevertheless, one desperately searches for a [[physical body]] and dwelling place." [70] Because it was expounded so, one should now be {{Wiki|aware}} of it.
  
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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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1721
  
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4.
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The Pract1ce of [[Dzogchen]] 1n the [[Zhang Zhung]] [[Tradition]] of [[Tibet]]
  
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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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C2. Cutting off the [[Experience]] of the [[Bardo of Rebirth]] With regard to the second [[consideration]], (the method for cutting off the [[experiences]] of the [[Bardo of Rebirth]]): At that time when there occurs the [[cremation]] of the [[dead]] [[physical body]] (or [[skandha]]), someone may call out the [[name]] (of the deceased [[person]]) or someone may weep (and [[lament]] his passing), whereupon (the [[dead person]]) may try to speak, but no one will answer him. (Then when he comes at [[meal time]]), there remains no portion of the [[food]] for him and no one provides a place for him at the table where he may sit. There [[exist]] for him no ([[physical]] supports) to be the opposite of these [[conditions]]. At that time, the deceased {{Wiki|individual}}) should become {{Wiki|aware}} (and realize) that one is wandering in the [[Bardo of Rebirth]]. Having now remembered the instructions (of the [[Lama]]), one's [[mind]] becomes one­ pointed without any [[Wikipedia:Hope|hopes]] or {{Wiki|fears}} or [[anxiety]] even for a [[moment]], and because one practices in a [[concentrated]], single-minded fashion, (the result) will become visibly [[manifest]]. The Mother and the Son having encountered each other, one will apprehend the rank of Buddhahold. [71] However, if one is not able to do just that, everything, all [[thoughts]] and [[memories]] at that time, and all modes of [[arising]] (of [[objects]]) which are external, will be self-manifestations that self-arise, much like [[illusions]] and like [[dreams]], and because one has practiced, one will not be deceived by them. And because one does not follow after them, they will proceed into self-annihilation. [72] However, for the {{Wiki|individual}} of {{Wiki|inferior}} capacity, at that time, one should practice the Generation Process and the [[Perfection]] Process of one's [[Yidam]] or [[meditation deity]] ([[yi-dam]] [[bskyed rdzogs]]). And having practiced with fervent [[devotion]] to the [[Guru]], because one strikes the [[essential]] point, one will shut the doors to an impure [[rebirth]]. And having [[awakened]] (and exhausted) all the [[karmic traces]] from a single [[rebirth]], he will come to be {{Wiki|liberated}}. Therefore, for one who is at {{Wiki|present}} familiar with the mode of the [[arising]] of the [[Essence]]. [73] and who has a little [[connection]] ,. ith [[faith]] and [[devotion]], where (the instructions) were clearly elucidated during the process of dying and fixed in the {{Wiki|ear}} (by the [[Lama]] whispering them there). Then having finally [[died]], because of good [[karmic traces]], one should be reminded (by the [[Lama]] while {{Wiki|lying}} there [[dead]]) of what one has heard previously. Because one has [[purified]] one's [[obscurations]],
  
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5.
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The Explamt1on ot HlP Conduct
  
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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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sPyod-khnci
  
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C3. Conduct to be Avoided
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1173
  
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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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it is very important that they (his friends and relatives) practice [[virtue]] for seven weeks. The [[reason]] for this is to remind (the deceased [[person]]) of what one has heard (previously) in terms of [[recognizing]] and remember the [[Bardo]] (and what to do there). Then, having recollected the instructions, one practices and by way of forceful [[purification]], it is not possible that it (the [[Bardo experience]]) will not be cut off. The [[essential]] point will not be reversed, the [[path]] will not be mistaken, and the result will be without [[effort]]. [74] This is similar to a pig digging along the road in the summer time (because he is easy to control). According to the gZer-bu, "It is called the [[path]] of the thigley s that are not bent (or crooked), and having traversed the [[path]] into a good place, one will become {{Wiki|liberated}} quickly." [75] So it is said. C3. The [[Methods]] of [[Liberation]] Third, in terms of the [[methods]] of [[liberation]] (grol tshul), there are three subdivisions (namely, the [[methods]] of [[liberation]] for the {{Wiki|superior}} [[practitioner]], for the [[intermediate]] [[practitioner]], and for the {{Wiki|inferior}} [[practitioner]]). C3a. The {{Wiki|Superior}} [[Practitioner]] As for the first, this is the [[practitioner]] of {{Wiki|superior}} capacity. For such a one, in the [[Bardo]] of the Base that abides, there will arise (spontaneously) an [[understanding]] that is like meeting again a man that one has known intimately in the {{Wiki|past}}. Thereby one {{Wiki|tears}} open (and rents asunder) the three nets (or veils) of the [[body]], {{Wiki|speech}}, and [[mind]]. This occurs just at the time of the separating of the [[body]] and the [[mind]], where this {{Wiki|individual}} is like the [[emerging]] of the [[lion]] cub (from the jungle) or the [[garuda]] chick (from the egg). The [[Trikaya]] will become visibly [[manifest]] and one comes to act always for the [[benefit]] of other [[living beings]] ([[having attained]] the [[Rainbow Body]]). C3b. The [[Intermediate]] [[Practitioner]] Second, as for the [[practitioner]] of [[intermediate]] capacity: Because one has become familiar with and [[knows]] intimately these instructions for the [[Bardo of the Clear Light of Reality]], at that time, with regard to the base for the [[arising]] of the miniature-sized [[gnosis]] and the miniature­ sized (coloured) lights, one's [[own]] [[body]] appears as a [[Body of Light]] one full fathom in extent, without either front or back, without cardinal or
  
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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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174
  
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2.
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\
  
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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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[[The Practice of Dzogchen]] in the [[Zhang Zhung]] Traditron of [[Tibet]]
  
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3.
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[[intermediate directions]], without above or below. In the sky of the [[ten directions]], there will arise [[incalculable]] numbers of thigleys, pavilions, and [[celestial]] {{Wiki|palaces}}. And with regard to that also, in the middle where there arise these five-by-five pavilions, there will arise five-by­ five [[divine]] [[forms]] and they will appear (as [[visions]]) both as masses and arrayed in rows. [76] At that time, the six [[clairvoyant]] [[powers]] and the [[six recollections]] having arisen extensively, like (many) lamps [[illuminating]] a dark room, each of these (colored) lights arise for five-by-five days, whereupon [[Rigpa]] becomes intimately known to (the [[practitioner]]) as [[wheels]] and houses of lights and these [[divine]] [[form]] arise as primal [[awareness]]. [77] And just exactly, because these [[visions]] (or [[appearances]]) are cut off, one will come to attain [[Buddhahood]]. C3c. The {{Wiki|Inferior}} [[Practitioner]]
  
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The conduct where one is lazy and indifferent (blang snyoms le­ lo'i [[spyod-pa]]),
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As for the method of [[liberation]] for the [[practitioner]] of {{Wiki|inferior}} capacity (tha-ma'i grol tshul): One remembers that there [[exists]] the [[Bardo]] of secondary [[conditions]] known as the [[Bardo of Rebirth]]. With regard to that, because one recollects the instructions and practices them, one is like a {{Wiki|beggar}} boy who [[knows]] that he is actually a {{Wiki|prince}}. Therefore, one should simply remain in the [[inherent]] [[condition]] of [[Buddhahood]] and he will instantly apprehend the rank that is without [[rebirth]]. Even those {{Wiki|individuals}} having little [[purification]], because they know the real meaning (of the Natural [[State]]), and [[recognize]] it, they will not follow after these ([[Bardo]] [[visions]]). And, therefore, do not let them escape freely into their [[own]] [[condition]]. Rather, they can take [[rebirth]] while maintaining their {{Wiki|independence}} and [[self-power]]. [78] Having arrived at the three aspects of discrimininating [[wisdom]], namely, listening, {{Wiki|reflecting}}, and [[meditating]], they will come to realize extensive benefits for themselves and for others. And upon their previous [[good karma]] [[awakening]], they will come to attain [[Buddhahood]] without (the necessity for undergoing) further [[Bardo experience]]. C4. The Method of [[Delusion]]
  
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4.
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With regard to [[the fourth]] [[consideration]] the method of [[delusion]] ('khrul tshul): For one whose [[mind-stream]] has not retained (in [[memory]], or even received them in the first place) the instructions (of the [[Lama]] that are like that (above), or for one who has only entered into the gate of
  
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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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The cxpl;culat1on of t11e ConCJIICt:
  
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5.
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sPyod-khncll175
  
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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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[[Siddhanta]] (that is, mere [[intellectual]] [[philosophical knowledge]]), [79] or those who fail to shut down (and cut off) the [[Bardo experience]] by not remaining with the [[essential]] points of these instructions, at the time when the [[consciousness]] of such an {{Wiki|individual}} always wanders about restlessly without any [[physical]] support, there will arise [[pure visions]] to the {{Wiki|individual}} possessing [[virtues]] and impure [[visions]] to the {{Wiki|individual}} who is a sinner. [80] There may come far [[visions]] of crazy {{Wiki|behavior}} and [[visions]] of fighting and conflict. Elsewhere,
  
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The ExplanatiOrl of the Medrtatron Practrce: sGom-khnd
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in one's [[mind-stream]],
  
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1131
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there will be
  
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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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produced,
  
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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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whatever may be appropriate, the [[emotional defilements]] of [[anger]], [[desire]], and [[confusion]], and one [[grasps]] at them (pursuing them), and thereby one will enter onto the pathways of the (dull) [[rays of light]], which are [[yellow]], [[red]], and indigo respectively. In terms of [[visions]], (these lights [[paths]]) come to self-occur at the {{Wiki|crown}} of one's head. [81] And one becomes driven (and carried forward relentlessly) by snows and blizzards and [[red]] [[wind]] (storms). Because one comes to arrive at groves of thorn-trees, deep ravines, narrow valleys, holes in the [[earth]], and so on, the inevitable result will be that one proceeds into one of the three [[evil]] destinies of [[rebirth]] ([[ngan-song]] [[gsum]]). Those who (at this time) take up an impure [[body]] will find that it to be similar (to their {{Wiki|future}} [[rebirth]]). [82] Moreover, there [[emotional defilements]] of [[pride]] and [[envy]] may also be produced in the [[mindstream]] (of the deceased {{Wiki|individual}} wandering in the [[Bardo]]), whereupon one will [[grasp]] at and enter upon the pathways of the (dull) [[white light]] or the (dull) [[green light]] respectively. In terms of [[visions]], one will go crawling about on one's belly, or else, creeping along (like an insect), and one will be carried along by fog, whirling thick mists, mirages, and other optical [[illusions]], and so on. Having arrived at a rock [[cave]], or a house, or a tent, or a hut, for those flung through the doors of [[rebirth]] among the [[Devas]] or [[Asuras]], the result will be similar. But if there is produced in one's [[mind-stream]] the [[discipline]] of [[calmness]], the [[Bodhichitta]], and [[devotion]] (to the [[Lama]] and his instructions), one will not [[grasp]] at or even enter upon these pathways that are are rays of (dull coloured) lights (that is to say, dull [[white light]] or [[Devas]] [[rebirth]] and dull [[green light]] for [[Asura]] [[rebirth]]). Rather, in terms of one's [[visions]], one will ascend upward or seem to be climbing up steps. One is carried along by [[rainbows]], clouds, and sunbeams. Having arrived at an [[immeasurable]] [[celestial]] palace, the result is that one will go on to the [[fortunate]] [[realms]] of [[rebirth]], with
  
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The manner in which the [[visions]] that arise originate (shar-ba'i [[snang-ba]] 'byung tshul),
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1761
  
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B.
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[[The Practice of Dzogchen]] in the [[Zhang-Zhung]] [[Tradition]] of [[Tibet]]
  
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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
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{{Wiki|independence}} (and [[self-power]]). And in terms of the [[benefit]] of [[beings]], it will be similar for those who come into the places of [[pure]] [[rebirth]]. [83] In general, one should know (and be {{Wiki|aware}}) that this [[Bardo]] (of [[Rebirth]]) is similar to a [[dream]]. Although it may be difficult, if one can remember this, it is like a {{Wiki|royal}} barge for crossing the [[river]], and it will be easy to change and [[transform]] the secondary [[conditions]]. If one changes (and transforms) them, it is similar to making {{Wiki|gold}} out of {{Wiki|copper}} (by way of [[alchemy]]). [84] That will be of very great [[benefit]]. Therefore, one should proceed to the [[essential]] point of these instructions with regard to the [[Bardo]]. If one practices with [[experiences]] and takes them in hand, it would be {{Wiki|equal}} to engaging in [[virtuous]] conduct for many lifetimes. Moreover, these instructions, which may be [[taught]] in whatever manner, are not even {{Wiki|equal}} to all the [[precepts]] and [[scriptures]]. Futhermore, practicing them accordingly is not even {{Wiki|equal}} to all the persons who are travellers on the road (to [[rebirth]]). [85] This guiding explanation of the conduct for the
  
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C.
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forceful
  
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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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[[purification]] of the secondary [[conditions]] [[arising]] along the [[path]] (is hereby completed). U-YA SMAR-RO! [[Virtue]]!
  
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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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[[Chapter]] Seven
  
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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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The Explanation of the Fruit: dMar-khrid
  
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(2)
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Here is contained "The Guiding Explanation for coming to an intensely Clear and Definitive [[Decision]] regarding the [[Trikaya]], where one remains in one's [[own]] Original [[Condition]], which represents the Fruit" ('[[bras-bu]] [[rang sa]] bzung-ba sku-gsum [[dmar]] thag-bcad-pa'i [[khrid]] bzhugs-so). Homage to [[Kuntu Zangpo]], the all-pervading and all-encompassing Guide of [[living beings]], who is one's [[own]] [[Self-Awareness]] become [[manifest]]! [1] (As for [[the fourth]] supplementary text,) here, in terms of coming to an intensely clear and definitive [[decision]] regarding the [[Trikaya]], where one remains in one's [[own]] original [[condition]]·, there are three [[principal]] divisions: I.
  
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The manner in which internal [[experiences]] are produced ([[nang]] gi [[nyams-myong]] bskyed tshul).
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The direct introduction where the example and the real· meaning
  
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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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II.
  
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The direct introduction to [[Energy]] as being self-manifestation
  
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III.
  
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[[The Practice of Dzogchen]] 1n the [[Zhang-Zhung]] Trad1t1on of T1bet
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The direct introduction to the [[Trikaya]] that represents the Fruit
  
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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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are linked together ([[dpe]] don 'brel-ba'i ngo-sprad), ([[rang-snang]] [[rtsal]] gyi ngo-sprad), and ('[[bras-bu]] sku-gsum gyi ngo-sprad). [2]
  
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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]].
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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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178 [[The Practice of Dzogchen]] in the [[Zhang-Zhung]] [[Tradition]] of T1bet
  
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The Explanation of the [[Meditation Practice]] sGom-khrid
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I. Direct Introduction by Way of the Examples and their Meaning Within the first topic (the direct introduction by way of examples), there are three further divisions: A.
  
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(1)
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The meaning of the example is illustrated by means of the [[lamp]] of illustrative examples (mtshon dpe'i sgron-mas dpe'i don mtshon­ pa), and
  
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1133
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B.
  
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The manner in which [[visions]] increase ([[snang-ba]] 'phel-ba'i tshul),
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One is directly introduced to the sign or indication by means of the [[lamp]] of the sign indicating primal [[awareness]] ([[ye-shes]] [[rtags]] kyi sgron-mas [[rtags]] thog tu [[ngo-sprad-pa]]),
  
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(2) The manner in which [[visions]] multiply ([[snang-ba]] mched-pa'i tshul),
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C.
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(3) The manner in which [[visions]] develop further ([[snang-ba]] rgyas-pa'i tshul),
 
  
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(4) The manner in which [[visions]] become completed ([[snang-ba]] rdzogs­ pa'i tshul), and
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Whereupon these two (the Natural [[State]] and primal [[awareness]]) should be linked together and unified ([[gnyis]] [[zung]] 'brei du bya).
  
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(5) The manner in which [[visions]] finally culminate ([[snang-ba]] mthar thug-pa'i tshul).
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I.ABC. Example, Meaning, and Indication Furthermore, according to the sGron-ma, "As for this process of illustrating the real meaning by way of the (six) examples, the [[butter lamp]] (mar-me) illustrates the [[inherent]] clarity of primal [[awareness]] (and its primal [[cognitions]]), the [[lotus]] ([[padma]]) illustrates its immaculate and [[primordial purity]], the {{Wiki|sun}} (nyi-ma) illustrates the [[spontaneous perfection]] of the [[Clear Light]], the [[mirror]] ([[me-long]]) illustrates that its [[inherent]] clarity is without [[obscurations]], the {{Wiki|crystal}} ball (she! sgong) illustrates that it is all-penetrating and naked, and the sky ([[nam-mkha]]') illustrates that primal [[awareness]] equally encompasses everything."
  
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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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[3] At the beginning (of the instruction, the [[Lama]]) should actually display a [[butter lamp]] (to the [[disciple]]) and one should gaze at its image as it is reflected in a [[mirror]] and fixate [[one's awareness]] on it. Then, one should look back inside (one's [[mind]]) and gaze with wide [[open eyes]] at the [[essence]] of [[Awareness]]. [4] Thereby a firm [[belief]] (arises within one's [[mind-stream]]) and one is directly introduced (by the [[Lama]] saying:) "The [[essence]] of the [[butter lamp]] (that is, its {{Wiki|light}}) frees everything (in the room) from {{Wiki|obscuration}} and from the gloom of {{Wiki|darkness}}. Just as (the [[lamp]] flame) is itself clear (and {{Wiki|luminous}} in itself), so also (it makes everything in the dark room) clear (and [[illuminated]]) at the same time, so in the same way, [[Kunzhi]] and [[Rigpa]], [[arising]] at the gateway of the [[lamp]] (of the [[eyes]]), dispel any gloom or {{Wiki|obscuration}} (covering [[external objects]]). They are luminously clear at the same time in terms of their
  
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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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The Explanatrorl of tr1e Frurt dMar-ktmd
  
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b.
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]179
  
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The manner in which internal [[experiences]] are produced ([[nang]] gi [[nyams-myong]] bskyed tshul).
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[[inherent]] clarity." So saying, one is directly introduced (to primal [[awareness]] or [[gnosis]]). [5] Accordingly, (the [[disciple]]) should also practice [[meditation]] in terms of these other (examples) and the real meaning will thereby be well illustrated by way of these same examples. Consequently, inside of this (process), a definitive and certain [[knowledge]] ([[nges shes]]) will be clearly and definitively produced (within one's [[mind-stream]], whereupon the [[Lama]]) should patiently continue to introduce directly (the [[disciple]] by saying as follows:) "Just as the [[lotus]] originally resides in the muck of the swamp, nevertheless, it abides there (as a blossom) nakedly and immaculately without being touched or attired in any way with the muck of the swamp, in the same way, even though [[Kunzhi]] and [[Rigpa]] [[exist]] in the hollow tube of the [[karmic traces]], they do so nakedly and in their [[primordial purity]], without being attired in any way with the [[taints]] that represent [[karmic traces]]. Just as the {{Wiki|sun}} was not created by any one, but from the very beginning it arose effulgently as totally [[clear light]], so the [[Kunzhi]], at the gateway of the [[lamp]] (of the [[eyes]]), not being created by anything or anyone, is spontaneously perfected from the very beginning as totally self-originated [[clear light]]. [6] Just as the images are reflected in the [[mirror]], in terms of its clarity, they arise clearly without [[obscurations]] and without any [[inherent existence]], so in the same way, the [[Kunzhi]], at the gateway of the [[lamp]] (of the [[eyes]]), in terms of its [[luminous clarity]], arises in [[pure]] presence without [[grasping]] at anything. [7] Just as with the {{Wiki|crystal}} ball, everything external and internal abides clearly, nakedly, directly penetratingly, and without [[obscurations]], so in the same way, the [[Kunzhi]], at the gateway of the [[lamp]] (of the [[eyes]]), is free from being attired in any [[obscurations]] or coverings (in terms of discursive [[thoughts]] or [[negative emotions]]), and arises nakedly (and open-eyed) in a directly penetrating manner. [8] Just as the sky (or [[space]] itself) pervades and encompasses everything equally, so in the same way, the [[Kunzhi]], at the gateway of the [[lamp]] (of the [[eyes]]), pervades and encompasses everything equally as total primal [[awareness]] without any exterior or interior. [9]
  
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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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II. Direct Introduction to [[Energy]] as Self-Manifestation Second, in terms of the direct introduction (to the [[visions]] representing) the self-manifestations of the [[energy]] (of the [[Nature of Mind]]) (rang­ [[snang]] [[rtsal]] gyi ngo-sprad), there are two considerations:
  
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The Pract1ce of Ozogchen in the [[Zhang-Zhung]] [[Tradition]] of [[Tibet]]
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\
  
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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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The Practice of Ozogchen 1n the [[Zhang-Zhung]] Trad1t1on of [[Tibet]]
  
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The Explanat1on of the MecJ1tat1on Pract1ce sGom-khrid
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A.
  
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1135
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The direct introduction (to [[visions]]) as being [[self]] [[arising]] ([[rang shar]]
  
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B2. How [[Visions]] Multiply
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B.
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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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The manner in which external [[visions]] multiply (phyi'i [[snang-ba]] mched tshul) and
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The direct introduction (to [[visions]]) being self-manifestations
  
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b.
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du [[ngo-sprad-pa]]) and ([[rang-snang]] dun go-sprad-pa).
  
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The manner in which internal [[experiences]] are produced (nangi gi [[nyams-myong]] bsked tshul).
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A. [[Visions]] as being Self-Arising With regard to the first [[consideration]] (the [[self-arising]] of [[visions]]), it is said according to the gZer-bu, "The examples that illustrate the unification of the [[object]] and [[Awareness]], are [[water]], the {{Wiki|crystal}}, the {{Wiki|sun}}, and the [[butter lamp]], each of them representing the modes of {{Wiki|light}}."
  
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B2a. How External [[Visions]] Multiply
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[1 OJ
  
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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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As for the first of these four examples ([[water]]), because the sunlight strikes (the surface of) the [[water]], the {{Wiki|light}} fractures or separates and clearly [[visible]] rays (of {{Wiki|light}}) arise in the {{Wiki|atmosphere}}. Thereby one is directly introduced. [[Rigpa]] is similar (in this way) to the [[water]] and the [[manifestations]] of the three, that is, the {{Wiki|sounds}}, the lights, and the rays, are similar to the {{Wiki|light}} (reflected from) the [[water]]. This represents a direct introduction to (these [[visions]]) [[arising]] as self-originated.
  
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[11]
  
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Similarly, when a {{Wiki|crystal}} is placed in the sunlight, the ([[rainbow]]) lights come forth and thereby one is directly introduced. [[Rigpa]] is similar to the {{Wiki|crystal}} and the three [[manifestations]] (of the {{Wiki|sounds}}, the lights, and the rays) are similar to the lights coming from the {{Wiki|crystal}}. In the same way, [[Rigpa]] is similar to the {{Wiki|sun}} and }he three [[manifestations]] are similar to the modes of its {{Wiki|light}}.
  
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The Pract1ce of [[Dzogchen]] 1n the [[Zhang Zhung]] Trad1t1on of [[Tibet]]
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[1l] Again, [[Rigpa]] is similar to the
  
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B2b. How Internal [[Experiences]] are Produced
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[[butter lamp]] and the three [[manifestations]] should be known to [[exist]] as its modes of {{Wiki|light}}.
  
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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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[13]
  
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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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B. The [[Visions]] as being Self-Manifestations In terms of the second [[consideration]]
  
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The manner in which external [[visions]] develop further (phyi'i [[snang-ba]] [[rgyas]] tshul) and
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(the v1s1ons being self­
  
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b.
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[[manifestations]]), there are three subsections:
  
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The manner in which internal [[experiences]] are produced (nangi gi [[nyams-myong]] bskyed tshul).
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(1) The direct introduction where the lights are like the [[inherent]] lights of the [[rainbow]] ('od rang 'od gzha'-tshon !tar [[ngo-sprad-pa]]),
  
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B3a. How the External [[Visions]] Develop Further
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(2) The direct introduction where the rays are like the [[inherent]] rays that are the reflected images (in the [[mirror]]) (zer rang zer gzugs­ brnyan !tar [[ngo-sprad-pa]]), and
  
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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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(3) The direct introquction where the {{Wiki|sounds}} are like the [[inherent]] •
  
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The Explamtion of the Med1iat1on Pract1ce sGom-khnd
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{{Wiki|sounds}} of the echoes ([[sgra]] [[rang sgra]] brag-cha !tar ngo-sprad­ pa'o).
  
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1137
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The Explanation of the Fru1t dMar-khnd
  
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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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B1-2. [[Inherent]] Lights and Rays With regard to the first (and the second), one may be directly introduced to the lights and the rays at the same time. As for the [[methods]] (tshul) of doing this, (this is three fold:) a.
  
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The Pract1ce of [[Dzogchen]] in the [[Zhang Zhung]] [[Tradition]] of [[Tibet]]
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b.
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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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The manner in which external [[visions]] are completed ( phyi'i sang­ ba rdzogs-pa'i tshul) and
 
  
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b.
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Externally, in terms of the [[Lamp]] of [[Existence]] one presses against (the neck) and presses down (on the eyeballs) (phyi srid-pa'i
  
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The manner in which internal [[experiences]] are produced ([[nang]] gi [[nyams-myong]] bskyed tshul).
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sgron-ma gtod Ia mnan-pa), Internally, in terms of the [[Lamp]] of the [[Sense Faculties]] (that is, the
  
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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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[[eyes]]), one gazes fixedly into [[space]] ([[nang]] dbang-po'i sgron-ma ar
  
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Tr1e Explamt10r1 of the MRd1te1t1on Pract1ce sGorn-ktmd
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c.
  
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Ia [[gtad-pa]]), and Secretly, in terms of the [[Lamp]] of [[Awareness]], one lets it abide and leaves alone everything (the [[visions]] that arise) and thereby one is directly introduced (rig-pa'i sgron-ma [[gnas]] Ia bor-ba ngo-sprad­ pa'o).
  
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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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B1-2a. The [[Lamp]] of [[Existence]] With regard to the first, in terms of the [[purity]] of [[space]], the assuming of the [[meditation]] position represents the [[essential]] point of the [[body]]
  
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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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([[nam-mkha']] dwangs-pa Ia [[bca'-ba]] Ius kyi gnad) and by means of the gaze, which is the [[essential]] point of the [[sense faculties]], the daytime [[visions]] are arrested and subdued at the margins in terms of the [[Lamp]]
  
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of [[Existence]]. This is in agreement with the practice of pressing down gently on the eyeballs. [ 14] Thereby everything arises into [[visible]] [[manifestation]], such as the lights, the rays, and the thigleys. Thereby one is directly introduced (to these [[visions]]) as self-manifestations and one will become familiar with them. B1-2b. The [[Lamp]] of the [[Sense Faculties]] Second, internally, in terms of the [[Lamp]] of the [[Sense Faculties]], one fixates (the gaze) into [[space]] and one suppresses the doorway of the [[lamp]] (of the [[senses]]) by way of the two immobilities. [15] At first one
  
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holds the [[breath]] and at the time when one is full (that is, one's {{Wiki|lungs}} are full), because there will arise various different lights and rays, one is directly introduced to one's [[own]] [[inherent]] lights and [[inherent]] rays. At the time of twisting the torso (gzhil), one gulps more [[breath]], and because one relaxes a little, there arise the [[five lights]] that are like [[rainbows]]. Thereby one will be directly introduced to one's [[own]]
  
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[[The Practice of Dzogchen]] in the [[Zhang-Zhung]] [[Tradition]] of T1bet
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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 Pract1ce of [[Dzogchen]] in the [[Zhang-Zhung]] [[Tradition]] of [[Tibet]]
  
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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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[[inherent light]]. Finally, at the time of relaxing (and exhaling the [[breath]]), one fixates on [[space]]. And because one gazes into that previous [[state]] and because the [[manifestations]] of the lights and the rays go into self­ [[liberation]], one is directly introduced to the [[inherent]] [[energy]] of [[Rigpa]]. [16] Bl-2c. The [[Lamp]] of [[Awareness]]
  
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[['char tshul]]), there are also two considerations,
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Third, secretly, in terms of the occurring and abiding of the [[Lamp]] of [[Awareness]], one engages in [[meditation practice]] repeatedly many times, [[including]] the [[essential]] points of the [[body]], the gaze, and the [[yoga]] of [[breathing]], whereupon one fixates [[Awareness]] into the {{Wiki|atmosphere}} that is without clouds or cold breezes. Because [[purity]] and [[impurity]] are separated, whereas clarity and translucency come forth, there arise the various different [[manifestations]] of the [[Clear Light]] (that is, the [[Thodgal]] [[visions]]). Thereby one will become directly introduced to these self-manifestations being like [[illusions]]. [17] 83. {{Wiki|Sounds}} as [[Inherent]] {{Wiki|Sounds}}
  
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namely, a.
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Third, in terms of the direct introduction to {{Wiki|sounds}} being one's [[own]] [[inherent]] {{Wiki|sounds}}, ([[sgra]] rang sgrar [[ngo-sprad-pa]]), there are three considerations: 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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Externally, one is directly introduced to the self-returning of the [[empty]] {{Wiki|sounds}} (phyi stong [[sgra]] rang log Ia [[ngo-sprad-pa]]),
  
 
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b.
  
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The manner in which the internal [[experiences]] are produced ([[nang]] gi [[nyams-myong]] bskyed tshul).
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Internally, one is directly introduced to the secondary [[conditions]] that are due to other (extrinsic [[causes]]) by way of [[symbolic]] [[methods]] ([[nang]] brda [[thabs]] [[gzhan]] [[rkyen]] Ia [[ngo-sprad-pa]]), and
  
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B5a. How the External [[Visions]] Arise
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c.
  
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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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Secretly, one is directly introduced to [[inherent]] {{Wiki|sounds}} as self­ [[awareness]] ([[gsang-ba]] [[rang-rig]] [[rang sgra]] Ia [[ngo-sprad-pa]]).
  
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The Explanation of the Med1tat1on Pract1ce [[sGom]] klmd
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B3a. [[Inherent]] {{Wiki|Sounds}} as Self-Arising
  
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With regard to the first [[consideration]], one shouts aloud among the rocks or in a deep ravine and the [[empty]] {{Wiki|sounds}}, which are not made by anyone else, come forth in a [[self-arising]] manner. Thereby one is directly introduced. [18]
  
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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 Explanat1or: of the Fru1t dMar khnd
  
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The Pract1ce of [[Dzogchen]] in the Ztlang-Zhung Tradlt1on of T1bet
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B3b. [[Inherent]] {{Wiki|Sounds}} as Self-Manifestations Second, in the [[condition]] of one's [[own]] place, one suddenly makes the {{Wiki|sounds}} of [[music]] by playing [[cymbals]] and then dropping them, one presses again and again (one's fingers) into one's [[ears]]. Thereby one will be directly introduced to these {{Wiki|sounds}} as being self-manifestations.
  
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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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B3c. [[Inherent]] {{Wiki|Sounds}} as [[Self-Awareness]] With regard to the third, one suppresses at the secret gate with the two immobilities. The [[inherent]] {{Wiki|sounds}} of [[Rigpa]] resound continuously and one fixates the [[functional mind]] on this. Thereby one is directly introduced to the [[self-arising]] (of these {{Wiki|sounds}}). [19] Furthermore, according to the sGron-ma, "At the {{Wiki|navel}} of the coil of an ocean [[conch shell]], there arises at the doorway (of the {{Wiki|ear}}), the {{Wiki|sounds}} of the [[wind]] which are [[empty]]. From the semi-circular hollow [[space]] of the secret of [[sound]], there resounds the roar of self-originated {{Wiki|sounds}} and the murmuring continues without interruption. Thereby the [[functional mind]] that moves is tamed (and subdued) in terms of the sound.('gyu-ba'i yid ni [[sgra]] Ia btu!)." So it is said.
  
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But when it is needed, it will surely come. It is
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III. Direct Introduction to the [[Trikaya]] Third, with regard to the Fruit (the direct introduction to the [[Trikaya]] that represents the Fruit), there are three [[principal]] [[sections]]: A.
  
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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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The direct introduction to [[Buddhahood]] in its [[own]] [[form]] (sangs­ [[rgyas]] rang chas su [[ngo-sprad-pa]]),
  
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The Explanatron of trle MecJrto110rl Practrce: sGom-khnd
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B.
  
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The mode of [[arising]] of the [[divine]] [[forms]] and primal [[awareness]] ([[lha]] sku [[ye-shes]] kyi [['char tshul]]), and
  
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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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C.
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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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Showing in addition the [[methods]] for stopping and starting (btang [[bzhag]] gi tshul [[bstan-pa]]/ btang [[bzhag]] zur gyis [[bstan-pa]]).
  
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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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A. [[Buddhahood]] in its [[Own]] [[Form]] With regard to the first ([[Buddhahood]]
  
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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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its [[own]] [[form]]), according
  
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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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to the sGron-ma, "This totally all-pervading and all-encompassing [[Nature of Mind]], which is the [[Bodhichitta]] and the [[Kunzhi]] that abides, being without partiality or one-sidedness and without ([[Wikipedia:Hope|hopes]] or) {{Wiki|fears}}, in the [[Dharmadhatu]], the [[Dimension of Reality]]. In its [[own]] place and location ([[gnas]]), [[self-awareness]] abides as total [[primordial purity]]. It is the
  
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The Pract1ce of [[Dzogchen]] 1n the [[Zhang-Zhung]] [[Tradition]] of T1bet
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The Pract1ce of Ozogchen 1n the [[Zhang-Zhung]] [[Tradition]] of [[Tibet]]
  
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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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[[Dharmakaya]]. However, this [[realm]] (or [[dimension]]) of the [[Dharmakaya]], even though in its [[own]] [[form]], it always accompanies one, nevertheless, it is not [[recognized]]." [20] "Moreover, in its [[own]] place or location ([[gnas]]), in the maroon­ colored pavilion of {{Wiki|carnelian}}, having {{Wiki|projections}} of (white) {{Wiki|crystal}}, which is the [[physical]] [[heart]], there is an [[immeasurable]] [[celestial]] palace of {{Wiki|light}}, which is clearly [[visible]]. In [[actuality]], it is the [[realm]] of the [[transcendent]] and unrivalled [[Akanishtha]]. In that location, in terms of the primal [[cognitions]] of [[Rigpa]], its [[energy]] [[manifests]] in [[spontaneous perfection]] as the {{Wiki|sounds}}, the lights, and the rays, whereupon everything in [[Samsara]] and [[Nirvana]] is complete in its [[spontaneous perfection]]. This is the [[Sambhogakaya]], the [[Body]] of Perfect [[Enjoyment]]. However, even though the [[realm]] of the [[Sambhogakaya]] [[exists]] in its [[own]] [[form]] (rang chas su), nevertheless, because one does not [[recognize]] it, (one [[perceives]] it) as [[delusion]]. [21] "Moreover, there are six aspects pertaining to the [[chakras]] of the [[channels]] in the three places, in terms of the trunk, together with the limbs, the branches, and the twigs (that is, the [[nadis]] and the upanadis), which are all complete. This constitutes the {{Wiki|perfect}} [[wheel]] of letters. In those places, with regard to the primal [[cognitions]] or [[Rigpa]], there arise various different apparitions, such as the six energies and the [[six objects]]. Thereby the (various) [[realms]] of the [[Nirmanakaya]], together with (their inhabitants), arise. Even though they abide as self-manifestations, because they are not ([[recognized]] and) understood, they arise as the [[visions]] of the [[six realms of rebirth]]." So saying represents the direct introduction. [22] Within the [[physical]] [[heart]], there is the interior [[arising]] of self­ [[awareness]]. This is the [[Dharmakaya]] in its [[own]] [[form]]. Because the [[inherent]] [[energy]] of [[Rigpa]] is entirely complete on the pathway of the (kati) [[channel]], the [[Sambhogakaya]] is [[self-arising]]. Because there arise at the doorway of the [[eyes]] all the [[magical]] apparitions of the [[mind]], the [[Nirmanakaya]] is directly introduced as being [[self-arising]]. [23] According to the gZer-bu, "Within the vast expanse of the [[physical]] [[heart]], [[self-awareness]] abides as the [[Dharmakaya]]. In terms of the pathway of the (kati) [[channel]] (extending from the [[heart]] to the eyeballs), there is the [[Nature]] and this abides as the Sambhogakaya.The [[self-arising]] (of the [[visions]]) at the doorway of the [[lamp]] (of the [[eyes]]) represents the [[Nirmanakaya]]." [24]
  
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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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Trle Explamtror: ot the Frurt dMar-khrid
  
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The Explanation of the Med1tat10n Pract1ce sGom-ktJrid
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Moreover,
  
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[145
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the primal [[awareness]] which is
  
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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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[[Rigpa]] has been
  
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[[The Practice of Dzogchen]] in the [[Zhang Zhung]] [[Tradition]] of T1bet
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[[primordially pure]] from the very beginning and has existed free from any [[root]] (or source). It is the [[Dharmakaya]] itself. However, due to the power of the linkage of the [[body]] and the [[mind]], and because the [[powers]] of all the [[Kulas]] (or families) of [[divine]] [[forms]] come forth everywhere as primal [[cognitions]] ([[ye-shes]]), this is the [[Sambhogakaya]]. And this conduct as various different [[activities]] of the [[three gates]] (of [[body]], {{Wiki|speech}}, and [[mind]]) is the [[Nirmanakaya]]. [25] Again, according to the gZer-bu, "The primal [[awareness]] of one's [[own]] [[Rigpa]] is the [[primordially pure]] [[Dharmakaya]]. The linkage of the [[body]] and [[mind]] is the [[Sambhogakaya]]. The various different [[activities]] occurring everywhere are the [[Nirmanakaya]]." [26] So it is said. Moreover, in the middle of the [[physical]] [[heart]], [[Rigpa]] (abides even at {{Wiki|present}}) shining as [[Buddhahood]] and this is known as [[Primordial]] [[Buddhahood]] (ye [[sangs-rgyas-pa]]). In the hollow tube of the (kati) [[channel]], the three energies are {{Wikidictionary|entwined}} without ever being separated. This is the [[Perfect Buddhahood]] ([[rdzogs]] snangs-rgyas-pa). And at the doorway of the [[lamp]] (of the [[eyes]]) it arises brilliantly and directly penetratingly everywhere without any [[obscurations]]. This is the [[Buddhahood]] becoming visibly [[manifest]] (mngon [[sangs-rgyas-pa]]). [27] Moreover, the [[Nature of Mind]], also known as the [[Essence]] and as [[emptiness]], is the [[Dharmakaya]] in its [[own]] [[form]]. The aspect of [[luminous clarity]] is the [[Sambhogakaya]] in its [[own]] [[form]]. And the [[arising]] (of [[visions]]) as various different [[magical]] apparitions is the [[Nirmanakaya]] in its [[own]] [[form]]. Therefore, [[emptiness]], clarity, and [[vision]] represent the [[Trikaya]] (in terms of one's [[own]] immediate [[experience]]). [28] So saying, one makes the direct introduction. Furthermore, they are outer, inner, and secret in terms of their manner of [[arising]]. Because everything remains always as the [[Essence]] itself (that is, as [[emptiness]]), it is the [[Dharmakaya]]. Because it always abides naturally and unceasingly, it is the Sambhogakay a. And because the [[magical]] apparitions always arise in an uncertain manner, it is the [[Nirmanakaya]]. [29] Again,
  
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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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because everything,
  
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The Explanatron of the Medrtatiorl Practrce sGom-khnd
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whether {{Wiki|subtle}} or coarse,
  
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even
  
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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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one's [[own]] discursive [[thoughts]], all represent the side of [[emptiness]], it is the [[Dharmakaya]]. As for the side of clarity, that represents the [[Sambhogakaya]]. And as for the side of [[magical]] apparitions, that represents the [[Nirmanakaya]]. [30]
  
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[[Chapter]] Six
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1861
  
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The Explanation of the Conduct:
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[[The Practice of Dzogchen]] 1n the [[Zhang Zhung]] Trad1t10n of [[Tibet]]
  
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sPyod-khrid
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Accordingly, (in the same way) [[seeing]] things as being external (to oneself) is the manner for the [[arising]] of [[visions]], whereas [[experiences]] and [[understanding]] is the manner of producing things internally. Therefore, everything is mixed up together and this is introduced (to the [[disciple]]) in an extensive manner.
  
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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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B. The [[Arising]] of [[Divine]] [[Forms]] and Primal [[Cognitions]] Second, in terms of the manner of the [[arising]] of the [[divine]] [[forms]] and of primal [[cognitions]] ([[lha]] sku [[ye-shes]] [['char tshul]]), there are three [[sections]]: ( 1)
  
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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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The manner in which the [[Bodies]] or [[divine]] [[forms]] arise (sku yi [['char tshul]]),
  
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Forceful [[purification]] (in [[meditation practice]]) during this {{Wiki|present}} [[lifetime]], ([[tshe]] 'dir [[rtsal]] sbyong-ba)
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(2) The method for [[knowing]] them by means of primal [[cognitions]] ([[ye-shes]] kyi(s) [[mkhyen]] tshul), and (3) The method of accomplishing [[deeds]] by means of [[enlightened activities]] (phrin-las kyi(s) [[mdzad]] tshul).
  
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II.
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B 1. The [[Arising]] of [[Divine]] [[Forms]] As for the first, when the corpse and [[awareness]] are still linked together (and connected), the Base as the [[Trikaya]] abides in its [[own]] [[form]] and that is the [[Trikaya]] of the Base. On the occasion of the [[Path]], when one is practicing ([[meditation]]) in whatever manner, there arise various [[visions]] and [[experiences]] in the [[mind-stream]] of the ({{Wiki|individual}}) and that represents the [[Trikaya]] of the [[Path]]. [31] And with regard to that, in terms of the originating and arriving (of these [[visions]]), the [[energy]] comes out (of the potentiality of [[space]]), perfectly and powerfully, and because it transforms in the vast expanse of [[space]], it thereupon comes into [[visible]] [[manifestation]] as the [[Trikaya]] of the Fruit. With regard to that, there are two further considerations, namely, a.
  
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Forceful [[purification]] during the process of dying, and ('chi-khar [[rtsal]] sbyong-ba)
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The base for their [[arising]] ('char [[gzhi]]) and
  
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III.
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b.
  
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Forceful [[purification]] at the time of the [[Bardo]]. (bar-dor [[rtsal]] sbyong-ba)
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The manner in which they arise ('char tshul).
  
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The Explanat1011 of tl1c Fruit: cJtvlar
  
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khnc1j1a7
  
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[[The Practice of Dzogchen]] in the [[Zhang-Zhung]] [[Tradition]] of [[Tibet]]
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B la. The Base for the [[Arising]] of the [[Divine]] [[Forms]] With regard to the first (the base for their [[arising]]), "Having become {{Wiki|liberated}} from the marks (and [[characteristics]]) of one's [[own]] (old) polluted [[physical body]], which was both [[visible]] and material, thereafter in a supreme [[Body]] that is unpolluted, adorned with the (thirty-two) marks and (eighty) [[characteristics]], seated on a [[throne]], together with the (accompanying [[dimension]] or) [[realm]], one becomes visibly [[manifest]] as the [[Sambhogakaya]]. From this profound [[state of Mind]] that is free of {{Wiki|conceptual}} elaborations and which {{Wiki|transcends}} the [[intellect]], one abides without [[abandoning]] or freeing oneself from anything, and thereupon the [[Dharmakaya]] becomes visibly [[manifest]]. [32] One's {{Wiki|speech}} becomes melodious and its tone and pitch are without any [[inherent existence]].
  
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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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One expounds various
  
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Carrying on along the [[path]] of the [[three gates]],
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different
  
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B.
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([[scriptural]]
  
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Carrying on along the [[path]] of the [[six consciousness]] [[aggregates]],
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[[discourses]]) such as the eighty-four thousand [[precepts]] [[transmissions]] ([[bka' brgyud]]) and thereupon one becomes [[visible]] (to [[sentient beings]]) as the [[Nirmanakaya]]. "At the time when one's [[body]], {{Wiki|speech}}, and [[mind]] become visibly [[manifest]] as the [[Trikaya]] one's [[energy]] as the three, the {{Wiki|sounds}}, the lights, and the rays, as well as the [[aggregates]] or [[skandhas]], the [[sense organs]] and [[objects]] ([[dhatus]]), and the [[sense fields]] ([[ayatanas]]), together with one's [[states of consciousness]] and contents of [[consciousness]], both [[root]] and branch arise (spontaneously) as the hosts of [[deities]] that are outer, inner, and secret. [33 J Without even looking to any efforts for the [[attaining]] of [[Buddhahood]], they come forth (spontaneously) from the power of the [[State]] (in order to accomplish) the [[benefit]] of [[living beings]]. Even without moving from (the [[state]] of) the [[Dharmakaya]], [[emanations]] appear everywhere for the [[sake]] of benefiting [[living beings]]." So it is said. B 1 b. The Manner of Their [[Arising]] With regard to the second [[consideration]] (the manner in which they arise) ('char tshul), generally {{Wiki|speaking}}, one's ([[inherent]]) [[energy]] consists of the {{Wiki|sounds}}, the lights, and the rays, and these self-manifestations become {{Wiki|liberated}} into the [[Essence]] of [[Rigpa]].[34] However, in particular, the clear [[white light]] becomes clearly [[visible]] as the [[heart]] of [[liberation]], and this represents Kunnang Khyabpa (kun-snang khyab-pa), the [[Deity]] of the [[Mind]] without [[delusions]]. He {{Wiki|signifies}} the primal [[awareness]] of [[emptiness]] becoming clearly [[visible]] in
  
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([[sgo gsum]] lam du khyer-ba) ([[tshogs drug]] lam du khyer-ba) C.
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188
  
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Carrying on along the [[path]] of the masses of [[thoughts]], and
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D.
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The Pract1ce of [[Dzogchen]] 1n the Zhang-Zhur1g [[Tradition]] of T1bet
  
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Carrying on along the [[path]] of diversity.
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the ({{Wiki|individual}}) [[mind-stream]]. His [[body]] {{Wiki|colour}} is white and is located in the central [[direction]], where he holds the Tathagata-kula, so that his hand-symbol is the [[chakra]] or [[wheel]]. [35] He abides in the [[state]] of the great [[bliss]] of the [[Dharmakaya]], so that he comes forth with his hands in the Samadhi-mudra, the gesture of equipoise in [[meditation]]. Because he confers [[empowerment]] into the vast expanse of [[space]], his [[consort]] is the [[space]] [[goddess]], [[Namkhai]] [[Lhamo]] (nam-mkha'i [[lha-mo]]). Because he suppresses (and vanquishes) [[anger]], he sits entroned on the seat of the [[lion]]. Because he possesses the power of total [[friendliness]] ([[byams-pa]] [[chen-po]]), he accomplishes the [[benefit]] of [[beings]] by way of vanquishing the [[suffering]] [[experienced]] in the [[hot]] and the [[cold hells]]. Similarly, from the clear [[yellow]] {{Wiki|light}} arises [[Salwa]] [[Rangjyung]] (gsal­ ba [[rang-byung]]), the [[Deity]] of the [[Body]] that is [[unchanging]], whereupon the mirror-like primal [[awareness]] becomes clearly [[visible]] in one's [[mind-stream]]. His [[body]] {{Wiki|colour}} is [[yellow]] and is located in the eastern [[direction]], where he holds the Swastika-kula, so that as a hand [[symbol]], he has the golden {{Wiki|sceptre}} with the (double) [[swastikas]]. As the sign of the [[Sambhogakaya]], he unfolds before his [[heart center]] the gesture of marvel. And because he confers [[empowerment]] in the vast expanse of the [[earth element]], his [[consort]] is the [[earth goddess]], Sayi [[Lhamo]] (yum sa yi [[lha-mo]]). He is seated [[enthroned]] upon a great [[elephant]] (indicating that) he suppresses [[confusion]]. Because he possesses the power of total primal [[awareness]], he accomplishes thereby the [[benefit]] of the [[animals]] who are unintelligent and inarticulate. [36] Accordingly (in the same way), from the clear [[green light]] arises Gelha Garchyug (dge [[lha]] gar-phyug), from the clear [[red light]] arises Jyedrag Ngomed ([[bye-brag]] [[dngos-med]]), and from the clear blue {{Wiki|light}} arises [[Gawa]] Dondrub (dga'-ba don-grub). T heir [[symbols]] indicate the meaning for each among these five. One should be extensively introduced to all of them in terms of [[symbolic]] [[methods]]. [3 7] Furthermore, in their outer aspect, they are the five ([[deities]]) Shenlha, Godse, Garse, Seje, and [[Namse]], whereas in their inner aspect, they are the above five ([[deities]]) known as Kunnang, and the rest. Moreover, in their secret aspect, they are the five ([[deities]]) Tsochog, Trose, Ngamse, Walse, and Tumse [38] (Although five in number, nevertheless) in the presence of those to be subdued (and converted), they represent a single [[essence]] ([[ngo-bo gcig]]) and they are directly introduced (to the [[disciple]]) as displayed where they become located.
  
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([[rtog tshogs]] lam du khyer-ba) ([[sna-tshogs]] lam du khyer-ba)
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The Explcmat10n CJT tile' Fru1t cfMar-khncf
  
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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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The
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Accordingly (in the same way), from the eight [[aggregates]] of [[consciousness]] arise the eight Yeshen (ye-gshen brgyad, or {{Wiki|male}} [[Bodhisattvas]]) and from the eight [[objects]] of [[consciousness]] arise the eight Yesang (ye-sangs brgyad, or [[female Bodhisattvas]]). [39] The discursive [[thoughts]] that [[grasp]] at the [[five poisons]] arise as the five immaculate [[deities]]. From the head, feet, [[eyes]], and {{Wiki|tongue}} arise the four [[flower]] maidens (me-tog bzhi). From the discursive [[thoughts]] that [[grasp]] at the [[six causes]] (for [[rebirth]]) arise the six Dulshen ('[[dul-gshen drug]]). From the [[grasping]] at the four seasons arise the four Queens (rgyal­ mo bzhi). In this way, there arise the fourty-five ([[peaceful deities]]). Elsewhere, in their outer aspect, there arise the one hundred and eight hosts of Paushtika-devas, or [[Prosperity]] [[Deities]], who increase [[wealth]] and [[prosperity]] (rgyas-pa'i [[lha]] [[tshogs]]), in the inner aspect there arise the fourty-five Shantika-devas, or [[Peaceful Deities]], who bring about pacification and [[tranquillity]] (zhi-ba'i [[lha]] [[tshogs]]), and in their secret aspect the eighty-six host of Krodha-devas, or [[Wrathful Deities]], both {{Wiki|male}} and {{Wiki|female}} (khro-bo khro-mo'i [[lha]] [[tshogs]]). [40] As for the method of [[liberation]] in the [[mind-stream]] of the {{Wiki|individual}} (rgyud Ia grol tshul), this method is in agreement with the above method of [[arising]] in terms of their being a single base for their origination, nevertheless, they reveal themselves individually for the subduing of anyone and one is thereby directly introduced to them. Their outer, inner, and secret aspects are similar to an interlaced network of [[illusions]] (sgyu-'phrul draw-ba). This has been expounded from the [[Tantra]] (Khro-bo dbang-chen). [41] With regard to the hosts of [[deities]] who are like that, as for their originating in [[sexual union]] (as [[yab-yum]] images), the meaning here is that they abide as linked pairs representing Means and [[Wisdom]], clarity and [[emptiness]], and so on. As for their originating as the [[principal]] [[deities]], together with their {{Wiki|retinues}}, this represents the special power for the liberating the [[states of consciousness]] and the contents of [[consciousness]] (in the [[mind-stream]] of the {{Wiki|individual}}). [42] As for their [[arising]] in the three aspects which are outer, inner, and secret, that is the [[symbol]] which teaches individually (to [[disciples]]) the gateways for entering (into the [[Dharma]]) which are prepared in the vessel (that is, teach them what they need according to their circumstances and capacities). As for the [[arising]] (of their [[activities]]) as pacifying, increasing, enchanting, and fierce, they guide [[living beings]] by means of these four
  
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Expl8natton ot tile Conduct sPyod [[khrid]]
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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 Pract1ce of [[Dzogchen]] in the [[Zhang-Zhung]] [[Tradition]] of [[Tibet]]
  
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one engages in [[activities]] continuously (and
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[[magical]] [[activities]]. As for their possessing of all the [[virtuous]] qualities of [[Body]], {{Wiki|Speech}}, and [[Mind]], the meaning is that they abide from the very beginning as the [[Nature]] of the [[Trikaya]]. [43] Therefore, they are adorned with the (thirty-two) marks and the (eighty) [[characteristics]] and are seated upon thrones. As for their [[arising]] with such great [[virtuous]] qualities, and with lists of qualities that are certain, together with arrays of [[realms]], it is a [[symbol]] (brda) that all faults to be renounced and all transgressions are indeed abandoned, and all good qualities are indeed (cultivated) and completely perfected. Moreover, due to that, there come forth millions of myriads of hosts of [[deities]] that are outer, inner, and secret, which are not all similar or in agreement. They surround them as their {{Wiki|retinues}}. That is the [[symbol]] which reveals the [[antidotes]] for individually subduing those who should be subdued. [44] B2. [[Knowing]] by way of Primal [[Awareness]] Second (as for the method for [[knowing]] them by means of primal [[awareness]]), with regard to primal [[awareness]] ([[ye-shes]]), that primal [[awareness]] itself that represents self-originated [[awareness]] now becomes [[manifest]]. With regard to that, due to the manner of [[arising]] where the [[energy]] originates and proceeds (having been made and fixed), being sent forth perfectly and powerfully (from the [[Nature]]), there will arise the five primal [[cognitions]], namely, the primal [[awareness]] of [[emptiness]], the primal [[awareness]] of [[sameness]], the primal [[awareness]] that accomplishes all [[actions]], the primal [[awareness]] that discriminates, and the primal [[awareness]] that is like a [[mirror]]. If one condenses them, they may be condensed into two, namely, the [[knowledge]] of [[quality]] which represents the [[Ultimate Truth]] and the [[knowledge]] of {{Wiki|quantity}} which represents the [[Relative Truth]]. Due to the [[activities]] of these primal [[cognitions]], there are some eighty-four thousand such primal [[cognitions]], which look in detail into the [[nature]] of what should be known. [45] Furthermore, the masses of [[thoughts]] occurring in time for [[sentient beings]] arise and abide and {{Wiki|liberate}}, and thereby [[infinite]] hundreds of thousands of gateways of [[samadhi]] will clearly [[illuminate]] the [[mind]]. The various different [[thoughts]] and [[memories]] occurring at the time of the [[cause]] merely arise into [[liberation]]. As for the [[arising]] of the entire [[universe]] as the [[emanation]] and reabsorption of the [[rays of light]], [46] it is the [[symbol]] that everything which should be renounced in one's
  
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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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Trle ExplimatiCJI' c;l t11e Fru1t dtvlar-khnci
  
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[[The Practice of Dzogchen]] in the [[Zhang-Zhung]] Trad1t1on of [[Tibet]]
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[[own]] [[mind-stream]] has been abandoned and that all the transgressions and [[obscurations]] (nyes [[sgrib]]) in the [[mind-stream]] of others have been [[purified]]. B3. [[Enlightened Activities]] Third, in terms of [[enlightened activities]] (phrin-las), there are two considerations, namely, a.
  
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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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The [[actuality]] itself (dngos) and
  
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according to the gZer-bu,
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b.
  
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''All-pervading and all­
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The method for accomplishing it ([[mdzad]] tshul).
  
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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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B3a. The [[Actuality]] of [[Compassion]]
  
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Trle Explanation of Ule Conduct sPyod-khnd
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With regard to the first, "Because of the three: [[great compassion]], [[skill in means]], and [[knowledge]] regarding everything, [4 7] from the very beginning, [[compassion]] will be [[immeasurable]] like the sky and {{Wiki|equal}} everywhere like (the {{Wiki|light}} of) the {{Wiki|sun}}, uninterrupted like the flow of the [[river]], and inexhaustible like the surface of the [[earth]]. Indeed, it will become [[manifest]] in this four-fold manner. As for the "I" (the [[sense of individuality]]), it will be impartial toward everything like the {{Wiki|sun}} (shining equally on all [[objects]]) and it will flow continuously (and uninterruptedly) like the current of a [[river]]." [48] So it is said. (This represents the [[actuality]] of [[compassion]].) B3b. The Method of [[Accomplishment]]
  
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As for the second [[consideration]] (the method of accomplishing it ([[mdzad]] tshul): Accordingly, one will be able to subdue (and [[discipline]]) everyone everywhere with such [[deeds]] of [[Body]], {{Wiki|Speech}}, and [[Mind]] that are pacifying, increasing, enchanting, and fierce, as well as displaying the twelve (great [[deeds]] of a [[Buddha]]). One will accomplish the [[benefit]] of incredible numbers of {{Wiki|individuals}} who should be subdued by way of employing many different [[methods]] of subjugation, as well as exercising the [[path of skilful means]] ([[thabs lam]] dang gdul [[thabs]]), whereby one will guide [[living beings]] of uncertain diverse kinds. One will bring about a [[visible]] display with regard to subduing everyone everywhere." So it was said. "In terms of the third, if one does not know the real [[condition]] of that which should be known, if it is not clear, then one will not accomplish (such [[enlightened actions]]) and one will not [[cause]] them
  
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B. Continuing in Practice with the [[Six Consciousness]] [[Aggregates]]
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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 Practice of Dzogchen]] in the [[Zhang-Zhung]] Tradlt1on of [[Tibet]]
  
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to be [[manifest]] and they will not even [[exist]]. But by a single primal [[cognition]] of [[knowledge]], the natural [[condition]] of what should be known will become clear." [49] So it is said. With regard to the second, even though these [[enlightened activities]] can be made to pervade where there does not [[exist]] just a single [[benefit]] for [[sentient beings]], or where at times they do not [[exist]], nevertheless, they can be accomplished alway s. Where they do not [[exist]] on any side, they can be accomplished diversely. Without even [[looking at]] any [[effort]], they can be accomplished in their [[spontaneous perfection]]. Where they do not [[exist]] in the [[mind-stream]], they may be made to become manifest.Where they do not [[exist]] in one's [[own]] [[mind-stream]], one can make them come to possess [[loving]] [[thoughts]]. As for the "I" or [[ego]], [[having the nature of]] [[equanimity]] (nga ni sny oms-pa'i rang­ bzhin), even those [[enlightened activities]] of the [[Buddha]] accomplished in order to [[benefit]] (others), such as [[actions]] possessing a [[nature]] which is [[peaceful]], one strives for and exerts oneself in [[actions]] of the [[three gates]] (of the [[Body]], {{Wiki|Speech}}, and [[Mind]]) at the time of the [[cause]]. Thereby, all the marks of [[suffering]] (that characterize [[Samsaric existence]]), together with all efforts, are brought into [[liberation]].
  
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C. Granting Permission and Issuing the Command Third, in terms of the successive stages of establishing a suitable arrangement for granting permission and sealing the commandments (btang-bzhag rjes-gnang [[bka']] rgya'i rim-pa), there are two [[principal]] considerations:
  
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[[The Practice of Dzogchen]] in the [[Zhang-Zhung]] [[Tradition]] of [[Tibet]]
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(1) The granting of permission (rjes-gnang) and (2) The issuing the command ([[bka']] rgy a gdab-pa). Cl. Granting the Permission With regard to the first (the permission): A [[person]] who possesses [[good fortune]] and appropriate [[karma]] [50] should subsequently be kept as the [[principal]] ([[disciple]]). He is one who possesses [[diligence]] and is able to give generously, having heartfelt [[faith]] and [[devotion]], who approaches (the [[Lama]]) with {{Wiki|sincere}} [[humility]], who can endure much [[suffering]] and hardship, who is suitable in all his [[actions]] according to plan, who possesses [[mindfulness]] and [[clear comprehension]] ([[dran-pa]] [[shes-bzhin]]), who can spread and abide in what is proper. In brief, he
  
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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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The Explanat1on of the Fru1! dMar-khnd
  
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a
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1193
  
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single {{Wiki|individual}} ([[gang-zag]] gi rgy ud Ia), even though, on each
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or she is one who is able to comprehend the [[Upadeshas]], is able to practice them, and who [[knows]] how to teach them to others. To such a [[disciple]], to one who has practiced in a single-hearted [[concentrated]] way, one should teach (the [[Dzogchen]] [[precepts]]) wholly and completely without keeping anything back, without concealing anything or keeping anything secret or reserved. C2. Issuing the Command
  
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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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With regard to the second (issuing the command regarding to whom the teachings should not be given): (The teachings should be kept) from those wrong persons who do not possess ripened [[karma]] or [[good fortune]], who do not unite proper [[actions]] with their [[thoughts]], who do not keep (and have a [[grasp]] on) [[mindfulness]] and [[clear comprehension]] who deviate into [[wrong views]] and conduct, whose [[four elements]] are waning, who are touched by the frivolous faults of youth, whose [[education]] is defective, and who does not pursue the real meaning, who has been struck with a bad reputation, and has carried on evilly (in [[society]]), who is not able to carry on with [[diligence]] in difficult circumstances, who does not {{Wiki|perceive}} [[appearances]] with one's native [[intelligence]], who know how to move about (in business and [[society]]) deceitfully, and who has not renounced [[pride]] and [[self-importance]]. In brief, he or she is one who is not a suitable vessel for receiving the teachings of the profound [[Upadeshas]]. (The [[Dzogchen]] [[precepts]]) should be kept very secret from those types of {{Wiki|individuals}} who do not understand, who do not comprehend, who are not capable, and who do not practice. From them, it should be hidden and very well concealed. Not even the words should be spoken (in their presence). Elsewhere, only to those who possess the [[karma]] should one give this manual of these intensely clear guiding explanations ([[dmar khrid]] lag-len), together with the written texts. They should be bestowed well upon those who have the [[samaya vows]] and the white ([[virtues]]). But if one should give this away for the [[sake]] of [[wealth]] or reputation to one who is not publicly revealed (that is, one whose qualifications have not been checked and examined), then this will dissolve the [[blessings]] adhering to the instructions. Whereupon, the [[Dakinis]] and the [[Protectors]] of the [[Precepts]] will cut one down with punishments for violating this commandment. [51] Therefore, one should keep the full measure of this suitable arrangement.
  
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The Expla11at1m of the COilduct sPyod-khnd
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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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The Pract1ce of [[Dzogchen]] in the [[Zhang Zhung]] Trad1t1on of T1bet
  
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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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This guiding explanation for coming to an intensely clear and definitive [[decision]] regarding the [[Trikaya]], where one remains in one's [[own]] original [[condition]], which represents the Fruit, is hereby completed. U-YA SMAR-RO!
  
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2.
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Afterword Likewise, these [[Upadeshas]], which condense the [[essential]] points of the instructions of [[Dru]] (myself, [[Gyalwa]] [[Yungdrung]]) in this way, should overflow in one's [[heart]]. Moreover, this manual of the innermost disposition of his [[intention]] is [[condensed here]] in brief as the conclusion. In terms of this [[nectar]] of the [[intention]] of the [[Oral Transmission]] whose meaning is profound, even though it has been arranged with a [[pure]] [[intention]], nevertheless, some errors and deviations, as well as some impetuosities and defects in composition wherever they may come, may indeed have appeared. Therefore, I confess without hesitation all my erroneous and confused [[thoughts]]. However, by this [[merit]], may [[all living beings]], myself as well as others, come to understand the supreme meaning of the [[Clear Light]] that is both {{Wiki|aware}} and [[empty]]. In the same way, here there have been condensed the [[essential]] points, which are outer, inner, and secret, as well as exceedingly secret, for the [[Dzogpa Chenpo]] [[Zhang-zhung Nyan-gyud]], distilling the [[nectar]] of the various instructions of the core of the [[profound meaning]]. This is the [[Wikipedia:Absolute (philosophy)|ultimate]] one among the [[oral instructions]] of the previous [[Mahasiddhas]]. The [[monk]] of [[Dru]], [[Gyalwa]] [[Yungdrung]], because of the repeated entreaties of his [[good spiritual friend]], [[Tashi Rinchen]], who himself holds the saffron-coloured robe, composed this orderly arranged manual [52] at [[Yeru Wensakha]] [[monastery]]. It is now completed. MU-TSUG SMAR-RO! EMAHO! One should not even show these written words to anyone, except to one who has met the [[Lama]] and received the instructions previously. May [[good fortune]] come! [[Virtue]]! [[SARVA MANGALAM]]!
  
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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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Notes to the Transaltions
  
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3.
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1. Notes to the Introduction (1) See [[John Myrdhin Reynolds]], The [[Oral Tradition]] from Zhang­ zhung: An Introduction to the [[Bonpo]] [[Dzogchen Teachings]] of the [[Oral Tradition]] from [[Zhang-zhung]], [[Vajra Publications]], [[Kathmandu]] 2005, pp. 205-215 (2)
  
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Conduct that is completely victorious and without partialities (phyogs-med rgyal-ba'i [[spyod-pa]]).
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1a'-lus [['pho-ba chen-po]]. Upon [[attaining]] of [[Buddha]] [[enlightenment]] by way of T hodgal practice during his [[life]] time, the [[physical body]] of the [[master]] dissolves into [[pure]] radiant [[energy]] and vanishes into [[space]]. He is thus able to reappear when required in any [[form]] he chooses, such as [[Tapihritsa]] appearing as a young boy to his [[disciple]] in the following century. T his [[attaining]] of the [[Rainbow Body]] represents the [[Rupakaya]], or [[Form Body]] of the [[Buddha]], from the standpoint of the method of T hodgal, in contrast to the explanations in the Surra and the [[Tantra]] systems.
  
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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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(3)
  
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156
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On the historical origins of [[Dzogchen]], see Reynolds, T he [[Golden Letters]], [[Snow Lion Publications]], [[Ithaca]] NY 1996, pp .215-286. Also see [[Samten G. Karmay]], The [[Great Perfection]]: A P hilosophical
  
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\
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and [[Meditative]] [[Teaching]] ofTibetan [[Buddhism]], Brill, [[Leiden]] 1988, and {{Wiki|Per Kvaerne}}, "The [[Great Perfection]] in the [[Tradition]] of the [[Bonpos]]," in [[Whalen Lai]] and [[Lewis Lancaster]] (eds), Early Ch 'an
  
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[[The Practice of Dzogchen]] in the [[Zhang-Zhung]] [[Tradition]] of [[Tibet]]
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in [[China]] and [[Tibet]], {{Wiki|Asian}} Humanities Press,Berkeley CA 1983, pp.367-392.
  
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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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1961 (4)
  
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The Explanation ot tr1e COilduc1 sPyod khnd
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The Pract1ce of [[Dzogchen]] in the [[Zhang-Zhung]] [[Tradition]] of [[Tibet]]
  
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1157
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On the [[enlightened]] [[master]] [[Tapihritsa]] and his [[disciple]] [[Gyerpung Nangzher Lodpo]], and the former's teachings to the [[latter]], see Reynolds, The [[Oral Tradition]] from [[Zhang-zhung]], ibid., pp.79118. On the [[Zhang-zhung]] and [[Darok Lake]], see John Bellezza, "Pre-history of [[Tibet]]," [[Himal]], December 1999, [[Kathmandu]], pp. 42-43, and John Bellezza, "High Country {{Wiki|Culture}}: A {{Wiki|Civilization}} Flourished in the [[Himalayas]] before [[Buddhism]] Reached [[Tibet]],"
  
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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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Discovering [[Archaeology]], v.1, n.3, May-June 1999, pp.78-83. (5)
  
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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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On the [[Dharmakaya]] (bon-sku), the [[Sambhogakaya]] (rdzogs­ sku), and the [[Nirmanakaya]] ([[sprul-sku]]) in the [[Bonpo]] context, see Reynolds, The [[Oral Tradition]] from [[Zhang-zhung]], ibid., pp.17-48. In both the [[Nyingmapa]] and the [[Bonpo]] [[traditions]], the [[Primordial Buddha]] is named [[Kuntu Zangpo]] ([[kun tu bzang-po]], Skt. [[Samantabhadra]]), "the ali-good," and is depicted with the same [[iconography]]. The [[Sambhogakaya]], [[Shenlha Odkar]] (gshen­ [[lha]] od-dkar), "the Shen [[God]] of W hite Light," corresponds to the [[Buddhist]] [[Vajrasattva]]. The [[Nirmanakaya]] is here [[Tonpa]] Shenrab(stong-pa gshen-rab), rather than [[Garab Dorje]] ([[dga'-rab rdo-rje]]), as in the [[Nyingmapa lineage]].
  
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1581
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(6)
  
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The Pract1ce of [[Dzogchen]] in the Zhang-D1ung Trad1t1on of T1bet
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']a'-lus-pa. The [[Rainbow Body]] represents the [[visible]] [[manifestation]] of a [[master]] [[attaining enlightenment]] by way of the practice of [[vision]] or [[Thodgal]], where the material [[elements]] of his gross [[physical body]] are dissolved back into their [[pure]] [[form]] as radiant lights. It differs from the [[Great Transfer]] ('[[pho-ba chen-po]]) in that the process occurs at the time of dying.
  
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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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(7)
  
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it is said, ''At the time of dying, one will encounter the Boundary
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On [[Panchen]] [[Tsanpo]] and his [[Tibetan]] [[disciples]], see Reynolds,
  
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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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The [[Oral Transmission]] from [[Zhang-zhung]], ibid., pp. 137-139, 141-150. (8)
  
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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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See Reynolds, The [[Oral Tradition]] from [[Zhang-zhung]], ibid.
  
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B.
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(9)
  
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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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See
  
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C.
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Reynolds, The [[Oral Tradition]] from [[Zhang-zhung]],
  
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Expounding the instructions of the special [[essential]] point. ([[khyad-par]] gnad kyi gdams-pa gdab-pa)
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ibid.
  
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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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pp.367-380. On the [[A-tri]] system of [[Dzogchen practice]], see {{Wiki|Per Kvaerne}} and Thubten Rikey. The Stages of [[A-khrid]] [[Meditation]],
  
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Tl1c Explunat10n of tile Com1uct sPyod ktmd
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[[Dzogchen]] Practice of the [[Bon Tradition]], {{Wiki|Library of Tibetan Works and Archives}}, {{Wiki|Dharamsala}} 1996. (10) [[Bru-chen rgyal-ba g.yung-drung]], 1242-1290. He belonged to the famous [[Dru]] {{Wiki|clan}} (gdung-rus bru), hence he was known as
  
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Bru-chen, "the great man of the [[Dru]] [[family]]." The [[Tibetan text]] of his Phyag-khrid, or practice manual, was published in sNyan
  
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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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rgyud [[nam-mkha' 'phrul mdzod]] drang nges skor and [[Zhang-zhung]]
  
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160
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Notes to the Translat1ons
  
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\
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1197
  
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[[The Practice of Dzogchen]] 1n the [[Zhang-Zhung]] Tradit1on of T1bet
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[[snyan-rgyud]] skor, [[Tibetan]] [[Bonpo]] [[Monastic]] Centre, {{Wiki|New Delhi}} 1972, ff. 539-726. (11) g. Yas-ru'i dben-sa-kha [[monastery]] was founded in 1072 by Bru­
  
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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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[[chen]] g. Yung-drung [[bla-ma]], b. 1040. It soon became the most famous [[Bonpo monastery]] in [[Tsang]] provence and was the ancestral foundation to the [[Lopon's]] [[own]] [[monastery]] of [[Tashi Menri]] (bKra­ shis sman-ri). (12) [[Bru-chen nam-mkha' g.yung-drung]] was head of the [[Dru]] {{Wiki|clan}} (gdung-rus bru) that was said to have come originally from the country of [[Drusha]] ([[Bru-sha]]) {{Wiki|lying}} to the [[west]] of [[Tibet]]. It is now identified as {{Wiki|Gilgit}} in {{Wiki|modern}} day {{Wiki|Pakistan}} where the native [[language]] is [[Burushaski]]. (13) On [[gShen-chen klu-dga]]', 996-1035, who discovered the largest single cache of old [[Bonpo]] texts, see [[Karmay]], The [[Treasury of Good Sayings]], ibid. pp.126-135. (14) T he 1Oth and 11th centuries was the axial period for the revival of both [[Bon]] and [[Buddhism]] in
  
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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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{{Wiki|Central Tibet}}. On the revival of
  
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The Explanatrorl of the Conduct
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[[Buddhism]] and the inception of the [[New Translations]] ([[phyi 'gyur]]), see Snellgrove and Richardson, A {{Wiki|Cultural}} [[History of Tibet]], ibid., pp. 111-143. (15) The [[Srid-pa'i mdzod-phug]], in some ways, is considered to be a [[Bonpo]] [[Abhidharma]], that is, a treatise on [[cosmology]] and {{Wiki|cosmogony}}. There [[exist]] other [[Bonpo]] texts that may also be classified as [[Abhidharma]], but the [[mDzod-phug]] is especially prominent. The [[root text]] [[exists]] in both the original [[Zhang-zhung language]] and in the [[Tibetan translation]]. There is a commentary in [[Tibetan]] attributed to [[Dranpa Namkha]]. A litho edition of the text has been published in [[India]]: sNang srid [[mdzod-phug]] gi rtsa­
  
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sPyod-khnd
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ba dang spyi-don, published as [[mDzod-phug]]: Basic Verses and Commentary by Dran-pa [[Nam-mkha]]', [[Lopon Tenzin Namdak]], [[Delhi]] 1966. (16) On [[Dran-pa nam-mkha]]', also called bLa-chen or [[gShen]] or dMu­
  
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[[gshen]], see Note 84 in [[Chapter]] Five in [[John Myrdhin Reynolds]], The [[Oral Tradition]] from [[Zhang-zhung]], [[Vajra]] Publishing, [[Kathmandu]] 2005. See also {{Wiki|Per Kvaerne}}, The [[Bon Religion]] of [[Tibet]], ibid., p. 119, and S. [[Karmay]], Treasury, ibid. (17) [[mTshan-nyid]] bru Ia [[bka']] bah tshul. The [[Tibetan]] term mtshan­
  
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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]].
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[[nyid]] (Skt. [[lakshana]]), "[[essential]] [[characteristic]]," may be loosely translated as "[[philosophy]]," the {{Wiki|emphasis}} here being on [[logic]] and

Revision as of 07:02, 7 May 2020



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.




1621

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

At that time, the Dharmakaya will appear to overflow along the pathway of the central channel for Rigpa (known as the Kati channel), and it (Rigpa) will then be expelled (out of the body) through the gateways of the Lamp (of the eyes). For the male individual, it will be expelled through the right eye and for the female individual, it will be expelled through the left eye. [40] C. Special Instructions for the Transference of Consciousness

With regard to the special (instructions): On the occasion when the outer breathing ceases (and is cut off), and the inner breathing has not been cut off (and continues), Rigpa will be like the rising of the sun in the (morning) sky devoid of clouds. With regard to that, one should expound aloud (to the dying person) these instructions pertaining to the special essential point as follows. [41] "As for your body, it should be placed looking and facing to the east. It should be placed (in the meditation position possessing) the five attributes, or else, in the crouching position (of the Rishi), or even the method for lying down of the elephant. You should visualize (inside your body) the three channels as above. Then, in your heart center, your should visualize your own Nature of Mind as having the form of the white letter A, just about the size of the thumb, enveloped inside an extensive space of the five lights. Then you force your breath to fly upward as much as it can. By inserting (the winds) inside (the central channel), you can expell the impurities and thereby cleanse the pathway of the central channel and this purifies your karmic traces and obscurations (that conceal) your Rigpa. You should think that the aperture of Brahma becomes opened by this action. "Then, because of repeating (this process with) the pure winds, by way of sounding HRIG!, (the white letter A) will rise higher and higher and through the process of doing this twenty-one times, it will rise to the aperture of Brahma. Moving up from below, it moves (to a point) a short distance (above the crown of the head) and you should think that the aperture of Brahma then closes (and is shut behind it), so that it cannot descend again into the physical body. "Again, for twenty-one times, (sounding HRIG! as before), it (one's Rigpa in the form of the white A) is gathered upward into the extensive space of another white A that is located within a vast expanse of space and light (above your head). [42] The A itself is then reabsorbed into the heart center of the Guru, whereupon the Guru

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dissolves like the rainbow (fading into the sky), and you should think that you come to attain Buddhahood." Now, in terms of this (forceful) purification practice (as preparation for dying), when sounding HIG! one shoots (one's consciousness in the form of the white A) upward (like an arrow), so that it passes out through the aperture of Brahma and [43] then the A descends again into one's heart center. With regard to that, when the Rigpa is clear, (it is a sign that) one is purified. The signs (of success in the practice) will surely come forth and one will not forget (how to do the actual transference of consciousness at the time of dying). At the time of settling down again ('jog dus), it descends into the heart center and afterwards, one makes the dedication to enlightenment. As for this (special instruction for the transference of consciousness), it represents a forceful method by way of the essential point of the Path of Method (thabs lam) and thereby one will come to attain Buddhahood (thabs-lam gyi gnad kyis btsan thabs su sangs­ rgyas-pa). According to the gZer-bu, "(Figuratively speaking), Rigpa is the little Man of the Mind and memory (or mindfulness) is the horse of the functional mind upon which he is mounted. [44] Unobstructed wind shakes it with its wings and it traverses the pathway to enlightenment, which is the central channel. It arrives at the secret gate of bliss at the crown of the head, whereupon the king who is Rigpa arises nakedly. Thus, the abundance system of discursive thoughts and the thought process itself (in general) are cast aside. Self-originated gnosis comes to see one's own face and one awakens from the darkness of ignorance and delusion." [45] Because of the virtuous qualities of that instruction (given above), in terms of the body, speech, and mind, (one seals) the nine orifices (bu-ga dgu) found along the pathway that produces (rebirth) in impure places. One cuts off the gateways for (ill-advised) transfers of consciousness (to other lower realms). When the heat departs (from the body), including the five senses, the six places, and the limbs, one will come to stir up the depths of the three worlds and the nine stages, and thereby one interrupts the pathways of the five poisons that are the negative emotions or kleshas. One dries up the great ocean of the Samsara of the six realms. One empties the doorways of the Samsara of the four kinds of birth. Thereupon, the Trikaya self-arises

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(spontaneously) and one always will help (to secure the benefit of other sentient beings). Therefore, one should prepare gradually for this. Elsewhere, it is said that, "At that time, with regard to an individual of superior capacity, one's conscious awareness at that time becomes itself the spontaneously perfected Trikaya in its own original form as Buddhahood. Self-awareness becomes visibly manifest, arising to its full measure and the primal cognitions as well become visibly manifest in full measure, whereupon the Nature of Mind, having become manifest, simply exists. [46] The secondary conditions that represent the admonition (to the dying person) should be clearly enunciated (by the Lama or assistant) and because of this direct introduction, there is no doubt that one will come to see one's own face." With regard to the individual of intermediate capacity, it is said that, "At that time, the self-manifestations arise to their full measure. Nevertheless, they are unreal like illusions. All of them have the nature of mind, and as for the Nature of mind itself, it is the totally root-free Rigpa of that time. Because one has been directly introduced to the Dharmakaya as abiding in its own original condition or form from the very beginning, there exists belief and a definitive decision regarding it. Therefore, there is no doubt that one will cut off (and shut) the doors to rebirth." [47] With regard to the individual of inferior capacity, it is said, "Upwardly, one will enter into action with devotion and downwardly, one enters into meditation on love and compassion. In between one is directly introduced to non-attachment and desirelessness with respect to everything. Because of these Upadeshas, there is no doubt that one will obtain a palace of happiness (in terms of one's next rebirth)." Elsewhere, the sounds, the lights, and the rays are (discussed) separately in detail. For the superior individual, they will self-arise and self-liberate. For the intermediate individual, they will be divine forms and primal cognitions of divine forms. And for the inferior individual, they are directly introduced as actually being self-sounds, self-lights, and self-rays (at the time when) the corpse and consciousnessness separate. [48] Moreover, one should pray (at that time), such as going to Refuge and producing the Bodhichitta, as well as invoking one's Yidam. By way of such excellent thoughts at the time when one is dying, it is certain that one will be instantly reborn in a happy place (of a better rebirth). Because it has been expounded thus (in the scriptures), one

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will become cured like the wick of a butter lamp when the oil has become exhausted.

III. Forceful Purification in the Bardo Third, with regard to forceful purification (at the time of) the Bardo (bar-dor rtsal sbyong-ba), there are three subdivisions: A.

The Bardo of the Base that abides, (gnas-pa gzhi'i bar-do)

B.

The Bardo of the Clear Light of Reality

C.

The Bardo of Rebirth, which is empty.

(bon-nyid 'od-gsal gyi bar-do) (stong-pa srid-pa'i bar-do)

A. The Bardo of the Base that Abides As for the first (the Bardo of the Base that abides), according to the

gZer-bu, "All the discursive thoughts that represent apprehending and the apprehended (subject and object) are dissolved (and reabsorbed) into the vast expanse (of the Nature of Mind). At that time, intrinsic Awareness (rig-pa) abides nakedly and self-originated gnosis (or primal cognitions) are totally without obscurations and coverings." [49] At the time of impurity when the body and the mind separate, [50] in terms of one phase (len gcig), one does not encounter or recognize any purity or impurity (that is to say, no visions arise at all). For all sentient beings, there will exist no particular great or small obscurations. With Kunzhi and Rigpa, it is like (the face of) the sun separating from the clouds. For one phase (len gcig), a pure inherent luminous clarity without obscurations, which is nude, unclothed, and directly penetrating, comes to abide nakedly. [51] As for the manner of that, the King who is Awareness (lodged in) the Kunzhi, escapes (from the corpse of the body) through the right eye for males and through the left eye for females. And thereafter, for a moment, it abides at the urna. [52] As for the sign of that, at that time, especially with the face, the brightness and the radiance of the urna will deteriorate. At that time, because it becomes very difficult to remember things (or to be mindful), one should just strive to be mindful (dran tsam). And because of just that (singular) recognition, in an instant, the Son comes to encounter the Mother, and the three

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nets of the body, speech, and mind are rent assunder. And thereby one perfects the three energies of the Body, Speech, and Mind. [53] By way of condensing the two Lamps into one, thereby one will attain Buddhahood. This represents "the passageway of the hero" (dpa'-bo'i gseb lam). Furthermore, one becomes liberated by way of meeting with the three essential points. At present, one becomes familiar with the real meaning of the direct introduction, and because one makes inqueries again and again, one should clearly visualize the process of dying again and again, and inserts questions well regarding karmic traces, [54] (becoming well acquainted with karmic traces). Because one encounters the three-fold Bardo of the Base that abides, one comes to attain Buddhahood. According to the gNad-drug, "As for this, (phowa) represents the forceful method for attaining Buddhahood (sangs-rgyas btsan thabs), whereas karma and its consequences represent the great lie." So it was expounded (in the scripture). At that time, mind is associated (or accompanies) the heat. [55] From any one of the orifices (bu-ga) located in the upper and lower parts of the physical body, it (the consciousness) may be expelled. But when the instructions for the transference of consciousness ('pho-ba dang gdams-ngag) have been explained, it will be expelled (consciously and deliberately) through the aperture of Brahma (at the crown of the head). And so, it will

be impossible not to be reborn in a place of

happiness (that is to say, a fortunate rebirth) (bde gnas). As for the karmic traces lodged in the functional mind (yid kyi bag-chags), it (mental consciousness) will remain nearby in the vacinity of the dead physical body, having greater or lesser attachments to it, for some two or three days. Therefore, until that time, one should not do anything like cremating or disposing of the corpse (in burial). (One should postpone ) the full measure of purification (such cremation or disposal of the corpse for three days, because) subtle experiences and and visions continue to come forth (to the consciousness of the deceased). If one asks what is the reason for these karmic traces (coming into visible manifestation), it is due to an excess of attachments (to one's former body and former life). If one does not become liberated from that (condition), the Son who is Rigpa will dissolve into the vast expanse of the Mother who is the Kunzhi. Thoughts and memories will go into concealment (and

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occultation) within the folds of that (Kunzhi), and thereby the energies of the sounds, the lights, and the rays will be completely annihilated, and thus self-awareness will become enveloped within a net of light. In this state of the non-existence of anything, where thoughts, memories, appearances, and even clarity itself (are enveloped and concealed) within the thickness of the Kunzhi, the individual may remain abiding there for three days until the heat of the fourth day, or even for five or seven days. [56]

B. The Bardo of the Clear Light of Reality With regard to the second (the Bardo of the Clear Light), there are two considerations:

(1) The recognition of it (ngos bzung-ba) and (2) The Cutting off of this Bardo (bar-do bcad-pa). B 1. Recognizing the Bardo With regard to the first consideration, it is said according to the gZer­

bu, "If one does not become liberated from that (the first Bardo), then there will arise two further Bardos." Because that is stated (in the text), at the time when the body and the mind have just separated, if one does not liberate at the time of the Base that abides, then the individual will come to experience what is called the Bardo of the Clear Light of Reality, and awaken once more and the previous Rigpa will become clearly visible again like one is awakening from sleep. Due to secondary conditions, changes (in consciousness) will easily come forth. Then, visions of one's own form, that is, one's own (previous) body determined by karmic traces (and memories) will arise from the state of the Tsita of light as a miniature­ sized primal awareness, and because of doing that, the Rigpa awakens. Because of the movement of thoughts and memories, the nets (or veils) of light that are visible manifestations (and visions) are rent asunder and torn open like the bringing forth of a butter lamp that had (previously been concealed) inside of a vase. Thereby the Clear Light of Awareness arises into visible manifestation. [57] Now the visions of fire, water, earth, and air having become obstructed, the manifestations of the sounds, the lights, and the rays arise (spontaneously) without being hidden or concealed anymore.

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Furthermore, everything in the cardinal and the intermediate directions, including zenith and nadir, becomes bright and clear like a

drawing made of rainbows having the nature of the five lights. The

inherent sounds of Rigpa (rig-pa'i rang sgra) resound in the manner of roaring thunder that is self-originated and and discontinuous. They resound variously and roughly, whether being long or short, great or small, pleasant or unpleasant. The inherent rays of Rigpa (rig-pa'i rang zer), being like opening the face of a glossy silk cloth or a woolen blanket or the finger tip of the ray of sunlight, [58] arise everywhere in diverse fashion, whether fine or coarse, long or short, thin or thick. According to the gZer-bu, it is said, "As for the lights, the realms are also without center or boundaries, like rainbows arising in the sky. As for the sounds, they are immaterial and resound in the vast expanse of space. The manner of these sounds is self-originated and discontinuous. As for the rays, they display (various different) magical apparitions in an uncertain fashion, similar to opening the face of a glossy silk cloth or a woolen blanket (in the bright sunlight)." [59] So it is expounded here. "As for the length of time, they arise for five or seven days, and until seven days, the radiance arises gradually." [60] Because it is said that, accordingly on each day, they (the visions) arise successively as white light, green light, red light, blue light, and yellow light. With regard to these (visions), for the individual of superior capacity, they are self-arising and self-liberating. For the individual of intermediate capacity, they arise as the Five Deities (lha lnga), the Five Bodies (sku lnga), and the Five Gnoses or Primal Cognitions (ye-shes lnga). [61] And with regard to the individual of inferior capacity, just as was the case above, one should become familiar with them as being self-manifestations that are like illusions. B2. Cutting Off the Bardo With regard to the second consideration (cutting off the Bardo experience): In terms of the instructions found here, for those who have a great strength of purification, the three manifestations (of the sounds, the lights, and the rays) will arise like the meeting with a man again that one has known very well previously. Afterwards, the advice (of the Lama) serving as a secondary condition should be clearly enunciated and one proceeds into a self-stopping or cutting off

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(of the Bardo experience). And here appearances (that is, the visions experienced in the Bardo) will become overthrown and exhausted. Even though the experiences that arise will just increase, they will arise there in their perfection (and completeness), but by applying practices for recognizing them, they will ultimately liberate. For the individual who has become familiar with them (the visions experienced in the Bardo) and knows them intimately, the divine forms and the mandalas are complete in their perfection. [62] At that time, these will arise and one meets the three-fold visions with (six) clairvoyant powers and the (six) recollections. [63] And it is said that one will not accompany (and escort) these familiar self­ manifestations. As for those individuals of intermediate capacity in terms of purification (sbyangs-pa 'bring rnams), one will come to liberation by way of three essential points. In terms of the instruction for the Clear Light (practice) given previously, because of practicing to become familiar with them just a little and knowing them intimately, one will come to know (and recognize) them now (in the state of the Bardo). During the process of dying ('chi-khar), the real meaning regarding them was clearly articulated, and so there remains a proper memory (of the instructions). Then, when the Bardo of the Clear Light of Reality arises into manifestation, because of the essential points of meeting the three (the sounds, lights, and rays), it is impossible that one will not liberate (while in the Bardo). According to the gZer-bu, "At that time, first one should recollect the Guru or the Master. Then one should recollect the Upadeshas and other instructions. The karmic traces that represent the secondary conditions having been awakened (into consciousness), then there will occur liberation. One will become liberated in the Bardo by way of secondary causes." So it is said. As for the individual of inferior capacity, "Those who have attained little in the way of purification with regard to these instructions, they will not escape the self-arising of these three manifestations at this time. Because these self-manifestations of the sounds, the lights, and the rays arise like illusions, without producing any attachments or desires, or any fear or panic, one knows (and recognizes) these self-manifestations of divine forms and primal cognitions to be like illusions and one will become liberated without being deceived by them. [64]

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Elsewhere, as for these manifestations of the sounds, the lights, and the rays, at that time, for the superior individual, they will arise as friends (and helpers), for the intermediate individual, they will remember the advice (of the Lama), which represents the secondary condition (for the bringing about of liberation), and also, for the inferior individual, by being simply aware of them as self-illuminations (of one's own mind), one will certainly become liberated. [65] Again, according to the gZer-bu, "By way of these visions, one comes to see one's own face by oneself. Self-awareness meets itself, its own face, whereupon ignorance and delusion are awakened into their own original condition." [66] So it was said.

C. The Bardo of Rebirth With regard to the Bardo of Rebirth (srid-pa'i bar-do), there are four considerations:

(1) The manner in which it arises at the beginning (dang-po 'char tshul),

(2) The method for cutting it off (bead tshul), (3) Then, the methods of liberation (grol tshul), and (4) For some (individuals), there will be the method of delusion ('khrul tshul). Cl. The Manner in which this Bardo Arises With regard to the first consideration, (the manner in which this Bardo arises), in terms of one who has become liberated above (in the Bardo of the Clear Light), there will arise the Bardo of Rebirth that will be entirely empty. At that time, the three manifestations of the sounds, the lights, and the rays, having ceased (their manifestations), Rigpa fades like a little chick who is unstable (and wobbly when it first emerges from the egg). And as the vital winds arise in in the heart, the consciousness wanders suddenly without any support. Because of past attachments which represent karmic traces, one proceeds to places that are connected with relatives (and friends), but one will not be recognized there. Even though one is exceedingly attached to food, wealth, one's possessions, and one's house, one finds that one has no power to act. Even though one is without any power or physical support, nevertheless, one is able to go unimpeded through the earth,

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stone, mountains, and rocks. Indeed, one can go anywhere by just thinking about it, (except re-entering into one's previous physical body). Moreover, one can know one's previous lives and even one's future rebirths, (and one can see clairvoyantly) distant places that are high or low, things that are external or internal, and so on, (that are normally hidden from view). As for one's body, it appears as one's previous self-manifestation (that is, the body which one had in one's immediately previous life). Its form is due to karmic traces (and memories). Subsequently, there will arise three kinds (of feelings and experiences, that is to say, of one's past life, one's present life in the Bardo, and one's future life to come). Therefore, one roams about (in confusion, desperately searching) everywhere for the gateway to rebirth (in a new physical body), [67] and one seeks anywhere for such a place of entrance (into rebirth). Again and again one tries to to re-enter one's previous body, but because this link has been broken (and severed), one cannot obtain entrance on those occasions. Even though one now has the eye of gnosis (ye-shes kyi spyan), one cannot see anyone else, except those of the same race of Bardo beings. [68] At that time, like the bees cut off in late autumn and separated from warmth (and thus they become sluggish and inert), one wanders aimlessly from place to place, always without any physical support. Nevertheless, the individual is aware and can remember everything, but it comes forth that one is not able to do anything or obtain anything in terms of actions and causes. According to the Phyi rgyud, "With regard to the visions (or appearances) of the Clear Light of Reality, because of a discriminating wisdom that understands is not produced (at this point), the previous gnosis remains concealed within the folds of the Kunzhi and so previous karma becomes visible as visions. [69] Apparently possessing the fleshly form of one's past rebirth that had originated previosuly, all of one's senses are complete and in tact and one can move about unimpeded (even through solid walls and objects). One possesses the power of karmic magical apparitions and one sees with pure divine eyes all of the deities in agreement with their Kulas or divine hierarchies. Nevertheless, one desperately searches for a physical body and dwelling place." [70] Because it was expounded so, one should now be aware of it.

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C2. Cutting off the Experience of the Bardo of Rebirth With regard to the second consideration, (the method for cutting off the experiences of the Bardo of Rebirth): At that time when there occurs the cremation of the dead physical body (or skandha), someone may call out the name (of the deceased person) or someone may weep (and lament his passing), whereupon (the dead person) may try to speak, but no one will answer him. (Then when he comes at meal time), there remains no portion of the food for him and no one provides a place for him at the table where he may sit. There exist for him no (physical supports) to be the opposite of these conditions. At that time, the deceased individual) should become aware (and realize) that one is wandering in the Bardo of Rebirth. Having now remembered the instructions (of the Lama), one's mind becomes one­ pointed without any hopes or fears or anxiety even for a moment, and because one practices in a concentrated, single-minded fashion, (the result) will become visibly manifest. The Mother and the Son having encountered each other, one will apprehend the rank of Buddhahold. [71] However, if one is not able to do just that, everything, all thoughts and memories at that time, and all modes of arising (of objects) which are external, will be self-manifestations that self-arise, much like illusions and like dreams, and because one has practiced, one will not be deceived by them. And because one does not follow after them, they will proceed into self-annihilation. [72] However, for the individual of inferior capacity, at that time, one should practice the Generation Process and the Perfection Process of one's Yidam or meditation deity (yi-dam bskyed rdzogs). And having practiced with fervent devotion to the Guru, because one strikes the essential point, one will shut the doors to an impure rebirth. And having awakened (and exhausted) all the karmic traces from a single rebirth, he will come to be liberated. Therefore, for one who is at present familiar with the mode of the arising of the Essence. [73] and who has a little connection ,. ith faith and devotion, where (the instructions) were clearly elucidated during the process of dying and fixed in the ear (by the Lama whispering them there). Then having finally died, because of good karmic traces, one should be reminded (by the Lama while lying there dead) of what one has heard previously. Because one has purified one's obscurations,

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it is very important that they (his friends and relatives) practice virtue for seven weeks. The reason for this is to remind (the deceased person) of what one has heard (previously) in terms of recognizing and remember the Bardo (and what to do there). Then, having recollected the instructions, one practices and by way of forceful purification, it is not possible that it (the Bardo experience) will not be cut off. The essential point will not be reversed, the path will not be mistaken, and the result will be without effort. [74] This is similar to a pig digging along the road in the summer time (because he is easy to control). According to the gZer-bu, "It is called the path of the thigley s that are not bent (or crooked), and having traversed the path into a good place, one will become liberated quickly." [75] So it is said. C3. The Methods of Liberation Third, in terms of the methods of liberation (grol tshul), there are three subdivisions (namely, the methods of liberation for the superior practitioner, for the intermediate practitioner, and for the inferior practitioner). C3a. The Superior Practitioner As for the first, this is the practitioner of superior capacity. For such a one, in the Bardo of the Base that abides, there will arise (spontaneously) an understanding that is like meeting again a man that one has known intimately in the past. Thereby one tears open (and rents asunder) the three nets (or veils) of the body, speech, and mind. This occurs just at the time of the separating of the body and the mind, where this individual is like the emerging of the lion cub (from the jungle) or the garuda chick (from the egg). The Trikaya will become visibly manifest and one comes to act always for the benefit of other living beings (having attained the Rainbow Body). C3b. The Intermediate Practitioner Second, as for the practitioner of intermediate capacity: Because one has become familiar with and knows intimately these instructions for the Bardo of the Clear Light of Reality, at that time, with regard to the base for the arising of the miniature-sized gnosis and the miniature­ sized (coloured) lights, one's own body appears as a Body of Light one full fathom in extent, without either front or back, without cardinal or

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intermediate directions, without above or below. In the sky of the ten directions, there will arise incalculable numbers of thigleys, pavilions, and celestial palaces. And with regard to that also, in the middle where there arise these five-by-five pavilions, there will arise five-by­ five divine forms and they will appear (as visions) both as masses and arrayed in rows. [76] At that time, the six clairvoyant powers and the six recollections having arisen extensively, like (many) lamps illuminating a dark room, each of these (colored) lights arise for five-by-five days, whereupon Rigpa becomes intimately known to (the practitioner) as wheels and houses of lights and these divine form arise as primal awareness. [77] And just exactly, because these visions (or appearances) are cut off, one will come to attain Buddhahood. C3c. The Inferior Practitioner

As for the method of liberation for the practitioner of inferior capacity (tha-ma'i grol tshul): One remembers that there exists the Bardo of secondary conditions known as the Bardo of Rebirth. With regard to that, because one recollects the instructions and practices them, one is like a beggar boy who knows that he is actually a prince. Therefore, one should simply remain in the inherent condition of Buddhahood and he will instantly apprehend the rank that is without rebirth. Even those individuals having little purification, because they know the real meaning (of the Natural State), and recognize it, they will not follow after these (Bardo visions). And, therefore, do not let them escape freely into their own condition. Rather, they can take rebirth while maintaining their independence and self-power. [78] Having arrived at the three aspects of discrimininating wisdom, namely, listening, reflecting, and meditating, they will come to realize extensive benefits for themselves and for others. And upon their previous good karma awakening, they will come to attain Buddhahood without (the necessity for undergoing) further Bardo experience. C4. The Method of Delusion

With regard to the fourth consideration the method of delusion ('khrul tshul): For one whose mind-stream has not retained (in memory, or even received them in the first place) the instructions (of the Lama that are like that (above), or for one who has only entered into the gate of

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Siddhanta (that is, mere intellectual philosophical knowledge), [79] or those who fail to shut down (and cut off) the Bardo experience by not remaining with the essential points of these instructions, at the time when the consciousness of such an individual always wanders about restlessly without any physical support, there will arise pure visions to the individual possessing virtues and impure visions to the individual who is a sinner. [80] There may come far visions of crazy behavior and visions of fighting and conflict. Elsewhere,

in one's mind-stream,

there will be

produced,

whatever may be appropriate, the emotional defilements of anger, desire, and confusion, and one grasps at them (pursuing them), and thereby one will enter onto the pathways of the (dull) rays of light, which are yellow, red, and indigo respectively. In terms of visions, (these lights paths) come to self-occur at the crown of one's head. [81] And one becomes driven (and carried forward relentlessly) by snows and blizzards and red wind (storms). Because one comes to arrive at groves of thorn-trees, deep ravines, narrow valleys, holes in the earth, and so on, the inevitable result will be that one proceeds into one of the three evil destinies of rebirth (ngan-song gsum). Those who (at this time) take up an impure body will find that it to be similar (to their future rebirth). [82] Moreover, there emotional defilements of pride and envy may also be produced in the mindstream (of the deceased individual wandering in the Bardo), whereupon one will grasp at and enter upon the pathways of the (dull) white light or the (dull) green light respectively. In terms of visions, one will go crawling about on one's belly, or else, creeping along (like an insect), and one will be carried along by fog, whirling thick mists, mirages, and other optical illusions, and so on. Having arrived at a rock cave, or a house, or a tent, or a hut, for those flung through the doors of rebirth among the Devas or Asuras, the result will be similar. But if there is produced in one's mind-stream the discipline of calmness, the Bodhichitta, and devotion (to the Lama and his instructions), one will not grasp at or even enter upon these pathways that are are rays of (dull coloured) lights (that is to say, dull white light or Devas rebirth and dull green light for Asura rebirth). Rather, in terms of one's visions, one will ascend upward or seem to be climbing up steps. One is carried along by rainbows, clouds, and sunbeams. Having arrived at an immeasurable celestial palace, the result is that one will go on to the fortunate realms of rebirth, with

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independence (and self-power). And in terms of the benefit of beings, it will be similar for those who come into the places of pure rebirth. [83] In general, one should know (and be aware) that this Bardo (of Rebirth) is similar to a dream. Although it may be difficult, if one can remember this, it is like a royal barge for crossing the river, and it will be easy to change and transform the secondary conditions. If one changes (and transforms) them, it is similar to making gold out of copper (by way of alchemy). [84] That will be of very great benefit. Therefore, one should proceed to the essential point of these instructions with regard to the Bardo. If one practices with experiences and takes them in hand, it would be equal to engaging in virtuous conduct for many lifetimes. Moreover, these instructions, which may be taught in whatever manner, are not even equal to all the precepts and scriptures. Futhermore, practicing them accordingly is not even equal to all the persons who are travellers on the road (to rebirth). [85] This guiding explanation of the conduct for the

forceful

purification of the secondary conditions arising along the path (is hereby completed). U-YA SMAR-RO! Virtue!

Chapter Seven

The Explanation of the Fruit: dMar-khrid

Here is contained "The Guiding Explanation for coming to an intensely Clear and Definitive Decision regarding the Trikaya, where one remains in one's own Original Condition, which represents the Fruit" ('bras-bu rang sa bzung-ba sku-gsum dmar thag-bcad-pa'i khrid bzhugs-so). Homage to Kuntu Zangpo, the all-pervading and all-encompassing Guide of living beings, who is one's own Self-Awareness become manifest! [1] (As for the fourth supplementary text,) here, in terms of coming to an intensely clear and definitive decision regarding the Trikaya, where one remains in one's own original condition·, there are three principal divisions: I.

The direct introduction where the example and the real· meaning

II.

The direct introduction to Energy as being self-manifestation

III.

The direct introduction to the Trikaya that represents the Fruit

are linked together (dpe don 'brel-ba'i ngo-sprad), (rang-snang rtsal gyi ngo-sprad), and ('bras-bu sku-gsum gyi ngo-sprad). [2]

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178 The Practice of Dzogchen in the Zhang-Zhung Tradition of T1bet

I. Direct Introduction by Way of the Examples and their Meaning Within the first topic (the direct introduction by way of examples), there are three further divisions: A.

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

B.

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

C.

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

I.ABC. Example, Meaning, and Indication Furthermore, according to the sGron-ma, "As for this process of illustrating the real meaning by way of the (six) examples, the butter lamp (mar-me) illustrates the inherent clarity of primal awareness (and its primal cognitions), the lotus (padma) illustrates its immaculate and primordial purity, the sun (nyi-ma) illustrates the spontaneous perfection of the Clear Light, the mirror (me-long) illustrates that its inherent clarity is without obscurations, the crystal ball (she! sgong) illustrates that it is all-penetrating and naked, and the sky (nam-mkha') illustrates that primal awareness equally encompasses everything."

[3] At the beginning (of the instruction, the Lama) should actually display a butter lamp (to the disciple) and one should gaze at its image as it is reflected in a mirror and fixate one's awareness on it. Then, one should look back inside (one's mind) and gaze with wide open eyes at the essence of Awareness. [4] Thereby a firm belief (arises within one's mind-stream) and one is directly introduced (by the Lama saying:) "The essence of the butter lamp (that is, its light) frees everything (in the room) from obscuration and from the gloom of darkness. Just as (the lamp flame) is itself clear (and luminous in itself), so also (it makes everything in the dark room) clear (and illuminated) at the same time, so in the same way, Kunzhi and Rigpa, arising at the gateway of the lamp (of the eyes), dispel any gloom or obscuration (covering external objects). They are luminously clear at the same time in terms of their

The Explanatrorl of tr1e Frurt dMar-ktmd

]179

inherent clarity." So saying, one is directly introduced (to primal awareness or gnosis). [5] Accordingly, (the disciple) should also practice meditation in terms of these other (examples) and the real meaning will thereby be well illustrated by way of these same examples. Consequently, inside of this (process), a definitive and certain knowledge (nges shes) will be clearly and definitively produced (within one's mind-stream, whereupon the Lama) should patiently continue to introduce directly (the disciple by saying as follows:) "Just as the lotus originally resides in the muck of the swamp, nevertheless, it abides there (as a blossom) nakedly and immaculately without being touched or attired in any way with the muck of the swamp, in the same way, even though Kunzhi and Rigpa exist in the hollow tube of the karmic traces, they do so nakedly and in their primordial purity, without being attired in any way with the taints that represent karmic traces. Just as the sun was not created by any one, but from the very beginning it arose effulgently as totally clear light, so the Kunzhi, at the gateway of the lamp (of the eyes), not being created by anything or anyone, is spontaneously perfected from the very beginning as totally self-originated clear light. [6] Just as the images are reflected in the mirror, in terms of its clarity, they arise clearly without obscurations and without any inherent existence, so in the same way, the Kunzhi, at the gateway of the lamp (of the eyes), in terms of its luminous clarity, arises in pure presence without grasping at anything. [7] Just as with the crystal ball, everything external and internal abides clearly, nakedly, directly penetratingly, and without obscurations, so in the same way, the Kunzhi, at the gateway of the lamp (of the eyes), is free from being attired in any obscurations or coverings (in terms of discursive thoughts or negative emotions), and arises nakedly (and open-eyed) in a directly penetrating manner. [8] Just as the sky (or space itself) pervades and encompasses everything equally, so in the same way, the Kunzhi, at the gateway of the lamp (of the eyes), pervades and encompasses everything equally as total primal awareness without any exterior or interior. [9]

II. Direct Introduction to Energy as Self-Manifestation Second, in terms of the direct introduction (to the visions representing) the self-manifestations of the energy (of the Nature of Mind) (rang­ snang rtsal gyi ngo-sprad), there are two considerations:

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A.

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

B.

The direct introduction (to visions) being self-manifestations

du ngo-sprad-pa) and (rang-snang dun go-sprad-pa).

A. Visions as being Self-Arising With regard to the first consideration (the self-arising of visions), it is said according to the gZer-bu, "The examples that illustrate the unification of the object and Awareness, are water, the crystal, the sun, and the butter lamp, each of them representing the modes of light."

[1 OJ

As for the first of these four examples (water), because the sunlight strikes (the surface of) the water, the light fractures or separates and clearly visible rays (of light) arise in the atmosphere. Thereby one is directly introduced. Rigpa is similar (in this way) to the water and the manifestations of the three, that is, the sounds, the lights, and the rays, are similar to the light (reflected from) the water. This represents a direct introduction to (these visions) arising as self-originated.

[11]

Similarly, when a crystal is placed in the sunlight, the (rainbow) lights come forth and thereby one is directly introduced. Rigpa is similar to the crystal and the three manifestations (of the sounds, the lights, and the rays) are similar to the lights coming from the crystal. In the same way, Rigpa is similar to the sun and }he three manifestations are similar to the modes of its light.

[1l] Again, Rigpa is similar to the

butter lamp and the three manifestations should be known to exist as its modes of light.

[13]

B. The Visions as being Self-Manifestations In terms of the second consideration

(the v1s1ons being self­

manifestations), there are three subsections:

(1) The direct introduction where the lights are like the inherent lights of the rainbow ('od rang 'od gzha'-tshon !tar ngo-sprad-pa),

(2) The direct introduction where the rays are like the inherent rays that are the reflected images (in the mirror) (zer rang zer gzugs­ brnyan !tar ngo-sprad-pa), and

(3) The direct introquction where the sounds are like the inherent •

sounds of the echoes (sgra rang sgra brag-cha !tar ngo-sprad­ pa'o).

The Explanation of the Fru1t dMar-khnd

1181

B1-2. Inherent Lights and Rays With regard to the first (and the second), one may be directly introduced to the lights and the rays at the same time. As for the methods (tshul) of doing this, (this is three fold:) a.

b.

Externally, in terms of the Lamp of Existence one presses against (the neck) and presses down (on the eyeballs) (phyi srid-pa'i

sgron-ma gtod Ia mnan-pa), Internally, in terms of the Lamp of the Sense Faculties (that is, the

eyes), one gazes fixedly into space (nang dbang-po'i sgron-ma ar

c.

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

B1-2a. The Lamp of Existence With regard to the first, in terms of the purity of space, the assuming of the meditation position represents the essential point of the body

(nam-mkha' dwangs-pa Ia bca'-ba Ius kyi gnad) and by means of the gaze, which is the essential point of the sense faculties, the daytime visions are arrested and subdued at the margins in terms of the Lamp

of Existence. This is in agreement with the practice of pressing down gently on the eyeballs. [ 14] Thereby everything arises into visible manifestation, such as the lights, the rays, and the thigleys. Thereby one is directly introduced (to these visions) as self-manifestations and one will become familiar with them. B1-2b. The Lamp of the Sense Faculties Second, internally, in terms of the Lamp of the Sense Faculties, one fixates (the gaze) into space and one suppresses the doorway of the lamp (of the senses) by way of the two immobilities. [15] At first one

holds the breath and at the time when one is full (that is, one's lungs are full), because there will arise various different lights and rays, one is directly introduced to one's own inherent lights and inherent rays. At the time of twisting the torso (gzhil), one gulps more breath, and because one relaxes a little, there arise the five lights that are like rainbows. Thereby one will be directly introduced to one's own

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inherent light. Finally, at the time of relaxing (and exhaling the breath), one fixates on space. And because one gazes into that previous state and because the manifestations of the lights and the rays go into self­ liberation, one is directly introduced to the inherent energy of Rigpa. [16] Bl-2c. The Lamp of Awareness

Third, secretly, in terms of the occurring and abiding of the Lamp of Awareness, one engages in meditation practice repeatedly many times, including the essential points of the body, the gaze, and the yoga of breathing, whereupon one fixates Awareness into the atmosphere that is without clouds or cold breezes. Because purity and impurity are separated, whereas clarity and translucency come forth, there arise the various different manifestations of the Clear Light (that is, the Thodgal visions). Thereby one will become directly introduced to these self-manifestations being like illusions. [17] 83. Sounds as Inherent Sounds

Third, in terms of the direct introduction to sounds being one's own inherent sounds, (sgra rang sgrar ngo-sprad-pa), there are three considerations: a.

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

b.

Internally, one is directly introduced to the secondary conditions that are due to other (extrinsic causes) by way of symbolic methods (nang brda thabs gzhan rkyen Ia ngo-sprad-pa), and

c.

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

B3a. Inherent Sounds as Self-Arising

With regard to the first consideration, one shouts aloud among the rocks or in a deep ravine and the empty sounds, which are not made by anyone else, come forth in a self-arising manner. Thereby one is directly introduced. [18]

The Explanat1or: of the Fru1t dMar khnd

1183

B3b. Inherent Sounds as Self-Manifestations Second, in the condition of one's own place, one suddenly makes the sounds of music by playing cymbals and then dropping them, one presses again and again (one's fingers) into one's ears. Thereby one will be directly introduced to these sounds as being self-manifestations.

B3c. Inherent Sounds as Self-Awareness With regard to the third, one suppresses at the secret gate with the two immobilities. The inherent sounds of Rigpa resound continuously and one fixates the functional mind on this. Thereby one is directly introduced to the self-arising (of these sounds). [19] Furthermore, according to the sGron-ma, "At the navel of the coil of an ocean conch shell, there arises at the doorway (of the ear), the sounds of the wind which are empty. From the semi-circular hollow space of the secret of sound, there resounds the roar of self-originated sounds and the murmuring continues without interruption. Thereby the functional mind that moves is tamed (and subdued) in terms of the sound.('gyu-ba'i yid ni sgra Ia btu!)." So it is said.

III. Direct Introduction to the Trikaya Third, with regard to the Fruit (the direct introduction to the Trikaya that represents the Fruit), there are three principal sections: A.

The direct introduction to Buddhahood in its own form (sangs­ rgyas rang chas su ngo-sprad-pa),

B.

The mode of arising of the divine forms and primal awareness (lha sku ye-shes kyi 'char tshul), and

C.

Showing in addition the methods for stopping and starting (btang bzhag gi tshul bstan-pa/ btang bzhag zur gyis bstan-pa).

A. Buddhahood in its Own Form With regard to the first (Buddhahood

111

its own form), according

to the sGron-ma, "This totally all-pervading and all-encompassing Nature of Mind, which is the Bodhichitta and the Kunzhi that abides, being without partiality or one-sidedness and without (hopes or) fears, in the Dharmadhatu, the Dimension of Reality. In its own place and location (gnas), self-awareness abides as total primordial purity. It is the

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Dharmakaya. However, this realm (or dimension) of the Dharmakaya, even though in its own form, it always accompanies one, nevertheless, it is not recognized." [20] "Moreover, in its own place or location (gnas), in the maroon­ colored pavilion of carnelian, having projections of (white) crystal, which is the physical heart, there is an immeasurable celestial palace of light, which is clearly visible. In actuality, it is the realm of the transcendent and unrivalled Akanishtha. In that location, in terms of the primal cognitions of Rigpa, its energy manifests in spontaneous perfection as the sounds, the lights, and the rays, whereupon everything in Samsara and Nirvana is complete in its spontaneous perfection. This is the Sambhogakaya, the Body of Perfect Enjoyment. However, even though the realm of the Sambhogakaya exists in its own form (rang chas su), nevertheless, because one does not recognize it, (one perceives it) as delusion. [21] "Moreover, there are six aspects pertaining to the chakras of the channels in the three places, in terms of the trunk, together with the limbs, the branches, and the twigs (that is, the nadis and the upanadis), which are all complete. This constitutes the perfect wheel of letters. In those places, with regard to the primal cognitions or Rigpa, there arise various different apparitions, such as the six energies and the six objects. Thereby the (various) realms of the Nirmanakaya, together with (their inhabitants), arise. Even though they abide as self-manifestations, because they are not (recognized and) understood, they arise as the visions of the six realms of rebirth." So saying represents the direct introduction. [22] Within the physical heart, there is the interior arising of self­ awareness. This is the Dharmakaya in its own form. Because the inherent energy of Rigpa is entirely complete on the pathway of the (kati) channel, the Sambhogakaya is self-arising. Because there arise at the doorway of the eyes all the magical apparitions of the mind, the Nirmanakaya is directly introduced as being self-arising. [23] According to the gZer-bu, "Within the vast expanse of the physical heart, self-awareness abides as the Dharmakaya. In terms of the pathway of the (kati) channel (extending from the heart to the eyeballs), there is the Nature and this abides as the Sambhogakaya.The self-arising (of the visions) at the doorway of the lamp (of the eyes) represents the Nirmanakaya." [24]

Trle Explamtror: ot the Frurt dMar-khrid

Moreover,

the primal awareness which is

\185

Rigpa has been

primordially pure from the very beginning and has existed free from any root (or source). It is the Dharmakaya itself. However, due to the power of the linkage of the body and the mind, and because the powers of all the Kulas (or families) of divine forms come forth everywhere as primal cognitions (ye-shes), this is the Sambhogakaya. And this conduct as various different activities of the three gates (of body, speech, and mind) is the Nirmanakaya. [25] Again, according to the gZer-bu, "The primal awareness of one's own Rigpa is the primordially pure Dharmakaya. The linkage of the body and mind is the Sambhogakaya. The various different activities occurring everywhere are the Nirmanakaya." [26] So it is said. Moreover, in the middle of the physical heart, Rigpa (abides even at present) shining as Buddhahood and this is known as Primordial Buddhahood (ye sangs-rgyas-pa). In the hollow tube of the (kati) channel, the three energies are entwined without ever being separated. This is the Perfect Buddhahood (rdzogs snangs-rgyas-pa). And at the doorway of the lamp (of the eyes) it arises brilliantly and directly penetratingly everywhere without any obscurations. This is the Buddhahood becoming visibly manifest (mngon sangs-rgyas-pa). [27] Moreover, the Nature of Mind, also known as the Essence and as emptiness, is the Dharmakaya in its own form. The aspect of luminous clarity is the Sambhogakaya in its own form. And the arising (of visions) as various different magical apparitions is the Nirmanakaya in its own form. Therefore, emptiness, clarity, and vision represent the Trikaya (in terms of one's own immediate experience). [28] So saying, one makes the direct introduction. Furthermore, they are outer, inner, and secret in terms of their manner of arising. Because everything remains always as the Essence itself (that is, as emptiness), it is the Dharmakaya. Because it always abides naturally and unceasingly, it is the Sambhogakay a. And because the magical apparitions always arise in an uncertain manner, it is the Nirmanakaya. [29] Again,

because everything,

whether subtle or coarse,

even

one's own discursive thoughts, all represent the side of emptiness, it is the Dharmakaya. As for the side of clarity, that represents the Sambhogakaya. And as for the side of magical apparitions, that represents the Nirmanakaya. [30]

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Accordingly, (in the same way) seeing things as being external (to oneself) is the manner for the arising of visions, whereas experiences and understanding is the manner of producing things internally. Therefore, everything is mixed up together and this is introduced (to the disciple) in an extensive manner.

B. The Arising of Divine Forms and Primal Cognitions Second, in terms of the manner of the arising of the divine forms and of primal cognitions (lha sku ye-shes 'char tshul), there are three sections: ( 1)

The manner in which the Bodies or divine forms arise (sku yi 'char tshul),

(2) The method for knowing them by means of primal cognitions (ye-shes kyi(s) mkhyen tshul), and (3) The method of accomplishing deeds by means of enlightened activities (phrin-las kyi(s) mdzad tshul).

B 1. The Arising of Divine Forms As for the first, when the corpse and awareness are still linked together (and connected), the Base as the Trikaya abides in its own form and that is the Trikaya of the Base. On the occasion of the Path, when one is practicing (meditation) in whatever manner, there arise various visions and experiences in the mind-stream of the (individual) and that represents the Trikaya of the Path. [31] And with regard to that, in terms of the originating and arriving (of these visions), the energy comes out (of the potentiality of space), perfectly and powerfully, and because it transforms in the vast expanse of space, it thereupon comes into visible manifestation as the Trikaya of the Fruit. With regard to that, there are two further considerations, namely, a.

The base for their arising ('char gzhi) and

b.

The manner in which they arise ('char tshul).

The Explanat1011 of tl1c Fruit: cJtvlar

khnc1j1a7

B la. The Base for the Arising of the Divine Forms With regard to the first (the base for their arising), "Having become liberated from the marks (and characteristics) of one's own (old) polluted physical body, which was both visible and material, thereafter in a supreme Body that is unpolluted, adorned with the (thirty-two) marks and (eighty) characteristics, seated on a throne, together with the (accompanying dimension or) realm, one becomes visibly manifest as the Sambhogakaya. From this profound state of Mind that is free of conceptual elaborations and which transcends the intellect, one abides without abandoning or freeing oneself from anything, and thereupon the Dharmakaya becomes visibly manifest. [32] One's speech becomes melodious and its tone and pitch are without any inherent existence.

One expounds various

different

(scriptural

discourses) such as the eighty-four thousand precepts transmissions (bka' brgyud) and thereupon one becomes visible (to sentient beings) as the Nirmanakaya. "At the time when one's body, speech, and mind become visibly manifest as the Trikaya one's energy as the three, the sounds, the lights, and the rays, as well as the aggregates or skandhas, the sense organs and objects (dhatus), and the sense fields (ayatanas), together with one's states of consciousness and contents of consciousness, both root and branch arise (spontaneously) as the hosts of deities that are outer, inner, and secret. [33 J Without even looking to any efforts for the attaining of Buddhahood, they come forth (spontaneously) from the power of the State (in order to accomplish) the benefit of living beings. Even without moving from (the state of) the Dharmakaya, emanations appear everywhere for the sake of benefiting living beings." So it is said. B 1 b. The Manner of Their Arising With regard to the second consideration (the manner in which they arise) ('char tshul), generally speaking, one's (inherent) energy consists of the sounds, the lights, and the rays, and these self-manifestations become liberated into the Essence of Rigpa.[34] However, in particular, the clear white light becomes clearly visible as the heart of liberation, and this represents Kunnang Khyabpa (kun-snang khyab-pa), the Deity of the Mind without delusions. He signifies the primal awareness of emptiness becoming clearly visible in

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the (individual) mind-stream. His body colour is white and is located in the central direction, where he holds the Tathagata-kula, so that his hand-symbol is the chakra or wheel. [35] He abides in the state of the great bliss of the Dharmakaya, so that he comes forth with his hands in the Samadhi-mudra, the gesture of equipoise in meditation. Because he confers empowerment into the vast expanse of space, his consort is the space goddess, Namkhai Lhamo (nam-mkha'i lha-mo). Because he suppresses (and vanquishes) anger, he sits entroned on the seat of the lion. Because he possesses the power of total friendliness (byams-pa chen-po), he accomplishes the benefit of beings by way of vanquishing the suffering experienced in the hot and the cold hells. Similarly, from the clear yellow light arises Salwa Rangjyung (gsal­ ba rang-byung), the Deity of the Body that is unchanging, whereupon the mirror-like primal awareness becomes clearly visible in one's mind-stream. His body colour is yellow and is located in the eastern direction, where he holds the Swastika-kula, so that as a hand symbol, he has the golden sceptre with the (double) swastikas. As the sign of the Sambhogakaya, he unfolds before his heart center the gesture of marvel. And because he confers empowerment in the vast expanse of the earth element, his consort is the earth goddess, Sayi Lhamo (yum sa yi lha-mo). He is seated enthroned upon a great elephant (indicating that) he suppresses confusion. Because he possesses the power of total primal awareness, he accomplishes thereby the benefit of the animals who are unintelligent and inarticulate. [36] Accordingly (in the same way), from the clear green light arises Gelha Garchyug (dge lha gar-phyug), from the clear red light arises Jyedrag Ngomed (bye-brag dngos-med), and from the clear blue light arises Gawa Dondrub (dga'-ba don-grub). T heir symbols indicate the meaning for each among these five. One should be extensively introduced to all of them in terms of symbolic methods. [3 7] Furthermore, in their outer aspect, they are the five (deities) Shenlha, Godse, Garse, Seje, and Namse, whereas in their inner aspect, they are the above five (deities) known as Kunnang, and the rest. Moreover, in their secret aspect, they are the five (deities) Tsochog, Trose, Ngamse, Walse, and Tumse [38] (Although five in number, nevertheless) in the presence of those to be subdued (and converted), they represent a single essence (ngo-bo gcig) and they are directly introduced (to the disciple) as displayed where they become located.

The Explcmat10n CJT tile' Fru1t cfMar-khncf

1189

Accordingly (in the same way), from the eight aggregates of consciousness arise the eight Yeshen (ye-gshen brgyad, or male Bodhisattvas) and from the eight objects of consciousness arise the eight Yesang (ye-sangs brgyad, or female Bodhisattvas). [39] The discursive thoughts that grasp at the five poisons arise as the five immaculate deities. From the head, feet, eyes, and tongue arise the four flower maidens (me-tog bzhi). From the discursive thoughts that grasp at the six causes (for rebirth) arise the six Dulshen ('dul-gshen drug). From the grasping at the four seasons arise the four Queens (rgyal­ mo bzhi). In this way, there arise the fourty-five (peaceful deities). Elsewhere, in their outer aspect, there arise the one hundred and eight hosts of Paushtika-devas, or Prosperity Deities, who increase wealth and prosperity (rgyas-pa'i lha tshogs), in the inner aspect there arise the fourty-five Shantika-devas, or Peaceful Deities, who bring about pacification and tranquillity (zhi-ba'i lha tshogs), and in their secret aspect the eighty-six host of Krodha-devas, or Wrathful Deities, both male and female (khro-bo khro-mo'i lha tshogs). [40] As for the method of liberation in the mind-stream of the individual (rgyud Ia grol tshul), this method is in agreement with the above method of arising in terms of their being a single base for their origination, nevertheless, they reveal themselves individually for the subduing of anyone and one is thereby directly introduced to them. Their outer, inner, and secret aspects are similar to an interlaced network of illusions (sgyu-'phrul draw-ba). This has been expounded from the Tantra (Khro-bo dbang-chen). [41] With regard to the hosts of deities who are like that, as for their originating in sexual union (as yab-yum images), the meaning here is that they abide as linked pairs representing Means and Wisdom, clarity and emptiness, and so on. As for their originating as the principal deities, together with their retinues, this represents the special power for the liberating the states of consciousness and the contents of consciousness (in the mind-stream of the individual). [42] As for their arising in the three aspects which are outer, inner, and secret, that is the symbol which teaches individually (to disciples) the gateways for entering (into the Dharma) which are prepared in the vessel (that is, teach them what they need according to their circumstances and capacities). As for the arising (of their activities) as pacifying, increasing, enchanting, and fierce, they guide living beings by means of these four

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magical activities. As for their possessing of all the virtuous qualities of Body, Speech, and Mind, the meaning is that they abide from the very beginning as the Nature of the Trikaya. [43] Therefore, they are adorned with the (thirty-two) marks and the (eighty) characteristics and are seated upon thrones. As for their arising with such great virtuous qualities, and with lists of qualities that are certain, together with arrays of realms, it is a symbol (brda) that all faults to be renounced and all transgressions are indeed abandoned, and all good qualities are indeed (cultivated) and completely perfected. Moreover, due to that, there come forth millions of myriads of hosts of deities that are outer, inner, and secret, which are not all similar or in agreement. They surround them as their retinues. That is the symbol which reveals the antidotes for individually subduing those who should be subdued. [44] B2. Knowing by way of Primal Awareness Second (as for the method for knowing them by means of primal awareness), with regard to primal awareness (ye-shes), that primal awareness itself that represents self-originated awareness now becomes manifest. With regard to that, due to the manner of arising where the energy originates and proceeds (having been made and fixed), being sent forth perfectly and powerfully (from the Nature), there will arise the five primal cognitions, namely, the primal awareness of emptiness, the primal awareness of sameness, the primal awareness that accomplishes all actions, the primal awareness that discriminates, and the primal awareness that is like a mirror. If one condenses them, they may be condensed into two, namely, the knowledge of quality which represents the Ultimate Truth and the knowledge of quantity which represents the Relative Truth. Due to the activities of these primal cognitions, there are some eighty-four thousand such primal cognitions, which look in detail into the nature of what should be known. [45] Furthermore, the masses of thoughts occurring in time for sentient beings arise and abide and liberate, and thereby infinite hundreds of thousands of gateways of samadhi will clearly illuminate the mind. The various different thoughts and memories occurring at the time of the cause merely arise into liberation. As for the arising of the entire universe as the emanation and reabsorption of the rays of light, [46] it is the symbol that everything which should be renounced in one's

Trle ExplimatiCJI' c;l t11e Fru1t dtvlar-khnci

1191

own mind-stream has been abandoned and that all the transgressions and obscurations (nyes sgrib) in the mind-stream of others have been purified. B3. Enlightened Activities Third, in terms of enlightened activities (phrin-las), there are two considerations, namely, a.

The actuality itself (dngos) and

b.

The method for accomplishing it (mdzad tshul).

B3a. The Actuality of Compassion

With regard to the first, "Because of the three: great compassion, skill in means, and knowledge regarding everything, [4 7] from the very beginning, compassion will be immeasurable like the sky and equal everywhere like (the light of) the sun, uninterrupted like the flow of the river, and inexhaustible like the surface of the earth. Indeed, it will become manifest in this four-fold manner. As for the "I" (the sense of individuality), it will be impartial toward everything like the sun (shining equally on all objects) and it will flow continuously (and uninterruptedly) like the current of a river." [48] So it is said. (This represents the actuality of compassion.) B3b. The Method of Accomplishment

As for the second consideration (the method of accomplishing it (mdzad tshul): Accordingly, one will be able to subdue (and discipline) everyone everywhere with such deeds of Body, Speech, and Mind that are pacifying, increasing, enchanting, and fierce, as well as displaying the twelve (great deeds of a Buddha). One will accomplish the benefit of incredible numbers of individuals who should be subdued by way of employing many different methods of subjugation, as well as exercising the path of skilful means (thabs lam dang gdul thabs), whereby one will guide living beings of uncertain diverse kinds. One will bring about a visible display with regard to subduing everyone everywhere." So it was said. "In terms of the third, if one does not know the real condition of that which should be known, if it is not clear, then one will not accomplish (such enlightened actions) and one will not cause them

1921

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

to be manifest and they will not even exist. But by a single primal cognition of knowledge, the natural condition of what should be known will become clear." [49] So it is said. With regard to the second, even though these enlightened activities can be made to pervade where there does not exist just a single benefit for sentient beings, or where at times they do not exist, nevertheless, they can be accomplished alway s. Where they do not exist on any side, they can be accomplished diversely. Without even looking at any effort, they can be accomplished in their spontaneous perfection. Where they do not exist in the mind-stream, they may be made to become manifest.Where they do not exist in one's own mind-stream, one can make them come to possess loving thoughts. As for the "I" or ego, having the nature of equanimity (nga ni sny oms-pa'i rang­ bzhin), even those enlightened activities of the Buddha accomplished in order to benefit (others), such as actions possessing a nature which is peaceful, one strives for and exerts oneself in actions of the three gates (of the Body, Speech, and Mind) at the time of the cause. Thereby, all the marks of suffering (that characterize Samsaric existence), together with all efforts, are brought into liberation.

C. Granting Permission and Issuing the Command Third, in terms of the successive stages of establishing a suitable arrangement for granting permission and sealing the commandments (btang-bzhag rjes-gnang bka' rgya'i rim-pa), there are two principal considerations:

(1) The granting of permission (rjes-gnang) and (2) The issuing the command (bka' rgy a gdab-pa). Cl. Granting the Permission With regard to the first (the permission): A person who possesses good fortune and appropriate karma [50] should subsequently be kept as the principal (disciple). He is one who possesses diligence and is able to give generously, having heartfelt faith and devotion, who approaches (the Lama) with sincere humility, who can endure much suffering and hardship, who is suitable in all his actions according to plan, who possesses mindfulness and clear comprehension (dran-pa shes-bzhin), who can spread and abide in what is proper. In brief, he

The Explanat1on of the Fru1! dMar-khnd

1193

or she is one who is able to comprehend the Upadeshas, is able to practice them, and who knows how to teach them to others. To such a disciple, to one who has practiced in a single-hearted concentrated way, one should teach (the Dzogchen precepts) wholly and completely without keeping anything back, without concealing anything or keeping anything secret or reserved. C2. Issuing the Command

With regard to the second (issuing the command regarding to whom the teachings should not be given): (The teachings should be kept) from those wrong persons who do not possess ripened karma or good fortune, who do not unite proper actions with their thoughts, who do not keep (and have a grasp on) mindfulness and clear comprehension who deviate into wrong views and conduct, whose four elements are waning, who are touched by the frivolous faults of youth, whose education is defective, and who does not pursue the real meaning, who has been struck with a bad reputation, and has carried on evilly (in society), who is not able to carry on with diligence in difficult circumstances, who does not perceive appearances with one's native intelligence, who know how to move about (in business and society) deceitfully, and who has not renounced pride and self-importance. In brief, he or she is one who is not a suitable vessel for receiving the teachings of the profound Upadeshas. (The Dzogchen precepts) should be kept very secret from those types of individuals who do not understand, who do not comprehend, who are not capable, and who do not practice. From them, it should be hidden and very well concealed. Not even the words should be spoken (in their presence). Elsewhere, only to those who possess the karma should one give this manual of these intensely clear guiding explanations (dmar khrid lag-len), together with the written texts. They should be bestowed well upon those who have the samaya vows and the white (virtues). But if one should give this away for the sake of wealth or reputation to one who is not publicly revealed (that is, one whose qualifications have not been checked and examined), then this will dissolve the blessings adhering to the instructions. Whereupon, the Dakinis and the Protectors of the Precepts will cut one down with punishments for violating this commandment. [51] Therefore, one should keep the full measure of this suitable arrangement.

194

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The Pract1ce of Dzogchen in the Zhang Zhung Trad1t1on of T1bet

This guiding explanation for coming to an intensely clear and definitive decision regarding the Trikaya, where one remains in one's own original condition, which represents the Fruit, is hereby completed. U-YA SMAR-RO!

Afterword Likewise, these Upadeshas, which condense the essential points of the instructions of Dru (myself, Gyalwa Yungdrung) in this way, should overflow in one's heart. Moreover, this manual of the innermost disposition of his intention is condensed here in brief as the conclusion. In terms of this nectar of the intention of the Oral Transmission whose meaning is profound, even though it has been arranged with a pure intention, nevertheless, some errors and deviations, as well as some impetuosities and defects in composition wherever they may come, may indeed have appeared. Therefore, I confess without hesitation all my erroneous and confused thoughts. However, by this merit, may all living beings, myself as well as others, come to understand the supreme meaning of the Clear Light that is both aware and empty. In the same way, here there have been condensed the essential points, which are outer, inner, and secret, as well as exceedingly secret, for the Dzogpa Chenpo Zhang-zhung Nyan-gyud, distilling the nectar of the various instructions of the core of the profound meaning. This is the ultimate one among the oral instructions of the previous Mahasiddhas. The monk of Dru, Gyalwa Yungdrung, because of the repeated entreaties of his good spiritual friend, Tashi Rinchen, who himself holds the saffron-coloured robe, composed this orderly arranged manual [52] at Yeru Wensakha monastery. It is now completed. MU-TSUG SMAR-RO! EMAHO! One should not even show these written words to anyone, except to one who has met the Lama and received the instructions previously. May good fortune come! Virtue! SARVA MANGALAM!

Notes to the Transaltions

1. Notes to the Introduction (1) See John Myrdhin Reynolds, The Oral Tradition from Zhang­ zhung: An Introduction to the Bonpo Dzogchen Teachings of the Oral Tradition from Zhang-zhung, Vajra Publications, Kathmandu 2005, pp. 205-215 (2)

1a'-lus 'pho-ba chen-po. Upon attaining of Buddha enlightenment by way of T hodgal practice during his life time, the physical body of the master dissolves into pure radiant energy and vanishes into space. He is thus able to reappear when required in any form he chooses, such as Tapihritsa appearing as a young boy to his disciple in the following century. T his attaining of the Rainbow Body represents the Rupakaya, or Form Body of the Buddha, from the standpoint of the method of T hodgal, in contrast to the explanations in the Surra and the Tantra systems.

(3)

On the historical origins of Dzogchen, see Reynolds, T he Golden Letters, Snow Lion Publications, Ithaca NY 1996, pp .215-286. Also see Samten G. Karmay, The Great Perfection: A P hilosophical

and Meditative Teaching ofTibetan Buddhism, Brill, Leiden 1988, and Per Kvaerne, "The Great Perfection in the Tradition of the Bonpos," in Whalen Lai and Lewis Lancaster (eds), Early Ch 'an

in China and Tibet, Asian Humanities Press,Berkeley CA 1983, pp.367-392.

1961 (4)

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

On the enlightened master Tapihritsa and his disciple Gyerpung Nangzher Lodpo, and the former's teachings to the latter, see Reynolds, The Oral Tradition from Zhang-zhung, ibid., pp.79118. On the Zhang-zhung and Darok Lake, see John Bellezza, "Pre-history of Tibet," Himal, December 1999, Kathmandu, pp. 42-43, and John Bellezza, "High Country Culture: A Civilization Flourished in the Himalayas before Buddhism Reached Tibet,"

Discovering Archaeology, v.1, n.3, May-June 1999, pp.78-83. (5)

On the Dharmakaya (bon-sku), the Sambhogakaya (rdzogs­ sku), and the Nirmanakaya (sprul-sku) in the Bonpo context, see Reynolds, The Oral Tradition from Zhang-zhung, ibid., pp.17-48. In both the Nyingmapa and the Bonpo traditions, the Primordial Buddha is named Kuntu Zangpo (kun tu bzang-po, Skt. Samantabhadra), "the ali-good," and is depicted with the same iconography. The Sambhogakaya, Shenlha Odkar (gshen­ lha od-dkar), "the Shen God of W hite Light," corresponds to the Buddhist Vajrasattva. The Nirmanakaya is here Tonpa Shenrab(stong-pa gshen-rab), rather than Garab Dorje (dga'-rab rdo-rje), as in the Nyingmapa lineage.

(6)

']a'-lus-pa. The Rainbow Body represents the visible manifestation of a master attaining enlightenment by way of the practice of vision or Thodgal, where the material elements of his gross physical body are dissolved back into their pure form as radiant lights. It differs from the Great Transfer ('pho-ba chen-po) in that the process occurs at the time of dying.

(7)

On Panchen Tsanpo and his Tibetan disciples, see Reynolds,

The Oral Transmission from Zhang-zhung, ibid., pp. 137-139, 141-150. (8)

See Reynolds, The Oral Tradition from Zhang-zhung, ibid.

(9)

See

Reynolds, The Oral Tradition from Zhang-zhung,

ibid.

pp.367-380. On the A-tri system of Dzogchen practice, see Per Kvaerne and Thubten Rikey. The Stages of A-khrid Meditation,

Dzogchen Practice of the Bon Tradition, Library of Tibetan Works and Archives, Dharamsala 1996. (10) Bru-chen rgyal-ba g.yung-drung, 1242-1290. He belonged to the famous Dru clan (gdung-rus bru), hence he was known as

Bru-chen, "the great man of the Dru family." The Tibetan text of his Phyag-khrid, or practice manual, was published in sNyan

rgyud nam-mkha' 'phrul mdzod drang nges skor and Zhang-zhung

Notes to the Translat1ons

1197

snyan-rgyud skor, Tibetan Bonpo Monastic Centre, New Delhi 1972, ff. 539-726. (11) g. Yas-ru'i dben-sa-kha monastery was founded in 1072 by Bru­

chen g. Yung-drung bla-ma, b. 1040. It soon became the most famous Bonpo monastery in Tsang provence and was the ancestral foundation to the Lopon's own monastery of Tashi Menri (bKra­ shis sman-ri). (12) Bru-chen nam-mkha' g.yung-drung was head of the Dru clan (gdung-rus bru) that was said to have come originally from the country of Drusha (Bru-sha) lying to the west of Tibet. It is now identified as Gilgit in modern day Pakistan where the native language is Burushaski. (13) On gShen-chen klu-dga', 996-1035, who discovered the largest single cache of old Bonpo texts, see Karmay, The Treasury of Good Sayings, ibid. pp.126-135. (14) T he 1Oth and 11th centuries was the axial period for the revival of both Bon and Buddhism in

Central Tibet. On the revival of

Buddhism and the inception of the New Translations (phyi 'gyur), see Snellgrove and Richardson, A Cultural History of Tibet, ibid., pp. 111-143. (15) The Srid-pa'i mdzod-phug, in some ways, is considered to be a Bonpo Abhidharma, that is, a treatise on cosmology and cosmogony. There exist other Bonpo texts that may also be classified as Abhidharma, but the mDzod-phug is especially prominent. The root text exists in both the original Zhang-zhung language and in the Tibetan translation. There is a commentary in Tibetan attributed to Dranpa Namkha. A litho edition of the text has been published in India: sNang srid mdzod-phug gi rtsa­

ba dang spyi-don, published as mDzod-phug: Basic Verses and Commentary by Dran-pa Nam-mkha', Lopon Tenzin Namdak, Delhi 1966. (16) On Dran-pa nam-mkha', also called bLa-chen or gShen or dMu­

gshen, see Note 84 in Chapter Five in John Myrdhin Reynolds, The Oral Tradition from Zhang-zhung, Vajra Publishing, Kathmandu 2005. See also Per Kvaerne, The Bon Religion of Tibet, ibid., p. 119, and S. Karmay, Treasury, ibid. (17) mTshan-nyid bru Ia bka' bah tshul. The Tibetan term mtshan­

nyid (Skt. lakshana), "essential characteristic," may be loosely translated as "philosophy," the emphasis here being on logic and

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