Articles by alphabetic order
A B C D E F G H I J K L M N O P Q R S T U V W X Y Z
 Ā Ḍ Ḥ Ī Ḷ Ṃ Ṇ Ñ Ṅ Ṛ Ṣ Ś Ṭ Ū Ö Ō
1 2 3 4 5 6 7 8 9 0


Difference between revisions of "Uhhuu"

From Tibetan Buddhist Encyclopedia
Jump to navigation Jump to search
(Created page with "The translations presented here all relate to the practice of Dzogchen according to the ancient Bonpo tradition of Tibet known as the Zhang­ zhung Nyan-gyud,...")
 
Line 1: Line 1:
−
The translations presented here all relate to the [[practice of Dzogchen]] according to the [[ancient]] [[Bonpo tradition]] of [[Tibet]] known as the Zhang­ zhung Nyan-gyud, "the [[Oral Transmission]] from [[Zhang-zhung]]." In a previous volume, The [[Oral Transmission]] from [[Zhang-zhung]], I have dealt with the history of the [[transmission]] of this [[lineage of Dzogchen]] teachings and practices from the remote land of [[Zhang-zhung]], which once lay in what is now [[Western]] and [[Northern Tibet]]. As a written [[tradition]], these teachings and practices are said to go back at least to the 8th century of our {{Wiki|era}}, coming from the [[enlightened]] [[master]] [[Tapihritsa]]
+
[[name]] of [[Gyalwa]] [[Yungdrung]] was bestowed upon him as his [[ordination]] [[name]]. T hereupon, in terms of his {{Wiki|training}} and [[discipline]], he acted consistently in accordance with real meaning of his [[monastic vows]]. [24] "Elsewhere, it is said that he requested the [[initiations]] and the [[scriptural]] authorizations, together with the [[blessings]], for the three [[sections]] of [[Bon]], namely, the outer, the inner, and the secret, and thereby he [[purified]] his [[mind-stream]] (by practicing these teachings). In particular, he performed the [[commitments]] of his daily practice with [[one-pointed concentration]] and without [[distraction]]. [25] "Moreover, according to the statements made by the [[Lama]] himself, 'In the beginning, having requested the {{Wiki|training}} in the [[monastic vows]] which are to be guarded well, I guarded them without secrecy and without ostentatious display. T hen, in between, having considered the [[kindness]] bestowed upon me by my [[masters]] in terms of hearing and {{Wiki|reflecting}} upon their teachings, I thoroughly cut off all my [[doubts]]. And finally, I came to [[recognize]] correctly the face of the Natural [[State]], even though I will not fully comprehend it in this [[present life]] nor in my next one- still all this represents the [[threefold kindness]] of my [[masters]].' "Elsewhere, from Y ilton [[Namkha]] Sonam (dByil-ston [[nam-mkha']] [[bsod-nams]]), the nephew of Y ilton Khyunggodtsal (dByil-ston khyung­ rgod [[rtsal]]), [26] from Lunggom [[Tashi]] Gyaltsan (Lung-sgom bkra­ shis [[rgyal-mtshan]]) of the [[lineage]] of Lungton Lhanyan ([[Lung-ston]] [[lha-gnyan]]), [27] from Maron Drangsong (rMa-ston [[drang-srong]]) of the [[lineage]] of Maton Siddzin (rMa-ston srid-'dzin), [28] and so on, he requested the [[initiations]], the [[scriptural]] authorizations, and the instructions, together with the [[blessings]]. [29] "T hen, at the time when [[Lama]] [[Togdan]] Dadpa Sherab was fifty­ five years old he made a [[pilgrimage]] to all the [[monasteries]], places of [[realization]], and great [[holy places]] of the [[Bonpos]] found in Central T ibet. [30] And in particular, he went to meet the famous [[Dru]] Tsandan [[Dulwa]] (Bru tshan-ldan [['dul-ba]]), the uncle of [[Gyalwa]] [[Yungdrung]], who was residing at [[Lhodrak]] ([[lho-brag]]). Coming into the presence of Tsandan [[Dulwa]], the former requested such [[scriptural]] authorizations as the rDzogs-pa [[chen-po]] [[A-khrid]] [[dmar]] [[byang]], the [[Dri-med]] [[lhan-skyes]]
  
−
and transmitted to
+
[[dbang]] ye [[dbang]] chen-mo, and so on. [31]
  
−
his [[disciple]]
+
And because there was
  
−
[[Gyerpung Nangzher Lodpo]], who was given permission to write them down for the first time. This [[transmission]] represents a continuous and [[uninterrupted lineage]] from that early times to the {{Wiki|present}}. However, the collection known as the [[Zhang-zhung Nyan-gyud]] is not set out specifically for practice. Nevertheless, we are [[fortunate]] to possess a practice manual or handbook (phyag-khrid) prepared by a 13th century [[master]] of the [[tradition]] who was also the [[abbot]] of [[Yeru Wensakha]] [[monastery]] (fd. 1072), namely [[Druchen Gyalwa Yungdrung]] (1242-1290). This manual, which is named after its author, opens with [[Book]] One dealing with the [[preliminary practices]] for [[Dzogchen]], which I have translated elsewhere as the Appendix found in The [[Oral Tradition]] from Zhang­
+
some mention of the teachings on the sZhang-zhung [[snyan-rgyud]], Tsandanpa himself said, "Indeed, you possess the complete [[scriptural]]
  
−
zhung. Included here in this volume are the translations of [[Book]]
+
10
  
 +
I
  
−
[[The Practice of Dzogchen]] in the [[Zhang-Zhung]] [[Tradition]] of T1bet
+
The Practice of Dzogcher1 rn the Zhang Zhurlg [[Tradition]] of Trbet
  
−
Two dealing with the practices of [[Trekchod]] and [[Thodgal]], and [[Book]] T hree consisting of four supplementary texts dealing with the view, [[meditation]], conduct, and fruit of [[Dzogchen]]. Also included in Part Two of this volume is a translation of the instructions for making a forty­ nine day [[dark retreat]] according to the [[Zhang-zhung]] [[tradition]], a text known as The Seven-fold Cycle of the [[Clear Light]]. Although included in the published [[Tibetan]] collection, this text was not composed by the above author. In this [[tradition]] from [[Zhang-zhung]], the practice of [[vision]], or what is called elsewhere [[Thodgal]], is known here as [[Clear Light]] practice ('[[od-gsal]]). But in order to enter into the practice of [[vision]], it is first necessary to become {{Wiki|stable}} in the practice of the Natural [[State]] ([[gnas-lugs]]), or the [[state]] of contemplation (mnyam­ [[bzhag]]), which characterised by the presence of [[Rigpa]], or [[intrinsic awareness]]. Otherwise, one's practice will be no better than watching television and the [[practitioner]] remains in one's [[impure karmic vision]]. It is with some trepidation that these translations are presented here for publication. One cannot successfully practice the advanced [[methods]] of [[Dzogchen]] known as the [[dark retreat]], sky [[meditation]], and sunlight practice without the guidance of an accomplished [[master]] of [[Dzogchen]]. After the initial practice of fixation of the [[mind]] on a [[visible object]], or what is generally known as [[shamatha meditation]] ([[zhi-gnas]]), the [[practitioner]] must receive from the [[master]] a direct introduction ([[rig-pa ngo-sprod]]), where the [[Natural State of the Nature of Mind]] is pointed out in one's immediate [[experience]] here and now. Nevertheless, [[Yongdzin]] [[Lopon Tenzin Namdak]], and other [[Bonpo]] [[Lamas]] have been [[teaching]] their [[tradition]] for sometime to [[interested]] [[Western]] practitioners. Thus, there [[exists]] a real need for an English translation of the source texts. This is in accordance with the advice given in a [[vision]] by the [[goddess]] Sidpai [[Gyalmo]], the special guardian to the [[Bonpo]] Dzochen [[tradition]], to [[Lopon Sangye Tenzin]] (1928-1977) many years ago. The [[goddess]] warned that if the teachings and practices of [[Dzogchen]] were not made more widely available, the [[tradition]] would [[die]] out within a generation or two. It was [[Lopon Sangye Tenzin]] who was singularly responsible for reviving the [[teaching]] and practice of the
+
authorizations for the [[sNyan-rgyud]]. [32] But now I am too old to ask for it. And if I should [[die]] soon, I would not have the opportunity to practice it. T herefore, please transmit this authorization (lung) to my nephew [[Gyalwa]] [[Yungdrung]]!" "Second, because his [[karma]] had ripened and he possessed [[good fortune]], he met with the [[kindness]] of his {{Wiki|benevolent}} [[masters]]. Later, at the time when [[Lama]] Togdanpa (Dadpa Sherab) came from his [[pilgrimage]] journey to the [[Namtso lake]] and arrived at the [[monastery]] of
  
−
Preface
+
Wensakha,
  
 +
[[Lama]] [[Gyalwa]] addressed him as follows:
  
−
[[Zhang-zhung Nyan-gyud]] [[tradition]] at [[Menri monastery]] in T ibet, and later in [[India]], whereas at the time the [[A-tri]] system of [[Dzogchen]] (A­ [[khrid]]) was largely practiced. Of course, detailed explanations of the practices must be had from a qualified [[Lama]]. T hese translations were done over a period of time under the guidance and instruction of [[Yongdzin]] [[Lopon Tenzin Namdak]] (LTN), beginning with the [[dark retreat]] text in 1989 during the [[Lopon's]] first visit to [[America]]. It is the translator's {{Wiki|hope}} that these translations will prove useful to serious [[Western]] practitioners of the [[Bonpo]] [[Dzogchen tradition]] that comes from the [[ancient]] land of [[Zhang-zhung]]. MU-TSUG SMAR-RO!
+
'T hese
  
−
[[John Myrdhin Reynolds]]
+
instructions for the [[Oral Transmission]] from [[Zhang-zhung]] have never been concealed beneath the [[earth]] (as [[treasure texts]]). T heir [[blessings]] have never declined nor disappeared. T hey are very special because they have been transmitted orally from one [[Mahasiddha]] to another without interruption. Just having heard the [[sound]] of their [[name]] and also [[seeing]] some words from some of the texts has produced great [[devotion]] within me. I made some inqueries regarding them to some [[Lopons]] who were said to have possessed these instructions. When I requested the [[scriptural]] authorization for these texts ([[dpe]] lung), I heard all of them speak of Yangalwa as the [[master]] holding the [[lineage]] for the descent of these teachings. [33] I sent a request with a messenger, together with some powerful [[medicine]] pills, to the [[monastic]] residence of [[Lama]] Yangalwa. Having considered the {{Wiki|matter}}, he replied to me in a [[letter]], [[writing]], 'Now, there [[exists]] just a single [[essential]] explanation for the [[Experiential Transmission]] ([[nyams-rgyud]] dmar-khrid gcig). But we live in two distant places and so it is unlikely that we will meet personally. T hese instructions have not been previously set down in [[writing]]. And because they represent a singular [[transmission]], there [[exist]] only the oral [[precepts]] from those previous [[Mahasiddhas]]. But even though that is the case, there is one of my [[disciples]] who has obtained the [[Experiential Transmission]] from me. You should try to meet him and look to him for this!' Also my uncle Tsandanpa had written to me and said, 'T he [[Togdan]] is the one who has the [[scriptural]] [[transmission]] for the [[Oral Transmission]] ([[snyan-rgyud]] kyi lung). T herefore, you must request it from him! Now, let us discuss this question of the [[scriptural]] authority for the [[Oral Transmission]].' "T here having occurred many such discussions regarding the [[Oral Transmission]], finally the [[Togdan]] conferred the [[empowerment]] and the [[scriptural]] authority upon the three [[scholars]], [[Lama]] [[Gyalwa]] and his two companions Lopon Mewon (sLob-dpon me-dbon) and [[Menyak]]
  
−
[[Triten Norbutse]] [[Bonpo Monastery]] [[Kathmandu]], [[Nepal]] November 2011.
+
Introduction
  
−
Part ONE The Practice Manual for the [[Zhang-zhung Nyan-gyud]]
+
j11
  
 +
Ringdrak (Me-nyag ring-grags). W hen the {{Wiki|ceremony}} was completed, [[Lama]] [[Gyalwa]] said to the [[master]], 'Now, there [[exists]] the question of the [[existence]] of the [[Experiential Transmission]] that has in no way been contaminated by being set down in written words. Have you considered that?' But the [[Togdan]] replied, 'This is all of it. There is not even as much as a grain of sesame remaining. The authorization I have already given will have to do!' And he remained [[adamant]] in this. "However, [[Lama]] [[Gyalwa]] cited once more the history contained in the [[letter]] from [[Lama]] Dansapa [34] which clearly indicated that what the three [[scholars]] had received was not sufficient, and that there existed a further [[Experiential Transmission]]. He should consider transmitting that also. To this the [[Togdan]] replied, "Well then, if you have such a fervent [[desire]], according to the system of these teachings, now we must make examinations of your [[name]], your conduct, your [[body]] marks, as well as your [[dreams]]. Although there are many examinations to be made, for a man such as yourself, it will not be necessary to examine all of them. But let us at least propitiate the non­ [[human]] [[spirits]] [35] and then tomorrow we will make an {{Wiki|examination}} of our [[dreams]]. 'That night, among the [[experiences]] of the [[master]], he dreamed that he saw a beautiful valley that resembled the mountain of Yartse Hauri (ya-rtse ha'u ri) and this valley appeared to be filled with various different [[flowers]] and fruit [[trees]]. Moreover, there were {{Wiki|innumerable}} beautiful young girls, aged fifteen and sixteen, adorned with [[jewel]] ornaments, who came forward carrying {{Wiki|fruits}} and [[kusha grass]] on their backs. And as they came, the entire region of Wensakha [[monastery]] became filled with {{Wiki|fruits}} and [[kusha grass]]. W here there were no {{Wiki|fruits}}, they freely scattered them about. In the [[direction]] [[south]] of Wensakha also, there were the trunks of many fruit [[trees]] that bore bright blossoms. In the middle of all that, there was a spring gushing forth that resembled that spring at Damkhari. At the head of that spring, three [[Bonpo priests]] had [[gathered]]. They had prepared many extensive [[offerings]] and they were engaged in invoking the [[gods]] ([[lha]] gsol). This was how he described his [[dream]]. "Then again [[Lama]] [[Gyalwa]] dreamed that he found himself on the road. Then, in a valley filled with [[flowers]] and fruit [[trees]], there was the facade of a high castle. At that site he blew a [[conch shell]], raised a silken [[banner]], and scattered many [[flowers]] into every [[direction]]. [36]
  
−
The [[Oral Tradition]] from [[Zhang-zhung]] As will be explained in the introduction, part of which is also found in a previous [[book]], [ 1] the [[Gyalwa]] Chaktri represents a practice manual for the [[Bonpo tradition]] of [[Dzogchen]] known as the Zhang­ zhung Nyan-gyud. This is one of the four [[principal]] [[transmissions]] of [[Dzogchen]] within [[Bon]], namely, 1.
+
12
  
−
The [[Zhang-zhung Nyan-gyud]] (zhang-zung [[snyan-rgyud]]), or "the
+
\
  
 +
[[The Practice of Dzogchen]] in the [[Zhang-Zhung]] Trad1t1on of [[Tibet]]
  
−
The [[A-tri]]
+
"Third, as for the special places of practice that served as his supports anywhere during his [[lifetime]], he principally engaged in the [[practice of meditation]] at such places of [[realization]] (grub [[gnas]]) as the rock at [[Yeru]] Kharna ([[g.yas-ru]] mkhar-sna'i brag) and at Ragong Yonpo (Ra-gong yon-po), and elsewhere. Moreover, the [[Lama]] himself said, "Due to the [[compassion]] created by my fervent [[devotion]] to those earlier [[Mahasiddhas]], there came forth within me a confident [[belief]] and definitive [[decision]] (regarding the Natural [[State]]), which cut off the extremes that are {{Wiki|conceptual}} elaborations." [3 7] "Furthermore, there arose from within the interior of his [[mind]] the [[bliss]] of [[pristine awareness]] without [[thoughts]] and he cut off the {{Wiki|stream}} of distinguishing [[characteristics]] associated with [[subject]] and [[object]]. [38] And because of that, there arose for him without interruption the [[Clear Light]], which is the spontaneously perfected Base (in terms of [[Thodgal]] [[visions]]). The {{Wiki|distinctive}} [[characteristics]] of the three: the {{Wiki|sounds}}, the lights, and the rays, were {{Wiki|liberated}} into their [[own]] original [[condition]] on the [[Path]]. And as the Fruit, at the [[Wikipedia:Absolute (philosophy)|ultimate]] stage (in the [[development]] of [[vision]]) the [[Trikaya]] became visibly [[manifest]] to him. [39] Thereby the Great [[Bliss]] remained in its [[own]] original [[condition]] of the [[Dharmakaya]] and he came to behold the face of his [[own]] [[meditation deity]], the Y idam [[Tsochok]] (gtso-mchog), whereupon the Generation Process and the [[Perfection]] Process, all [[emanating]] and reabsorbing, were {{Wiki|liberated}} into their [[own]] original [[condition]]. In consequence, [[immeasurable]] numbers of [[liberations]] of [[experience]] and [[understanding]] were born in his [[mind]]. [40] "Moreover, the treatises composed by him, born of the above [[understanding]], and after having condensed them into the outer, the inner, and the secret classes, were as follows: [41] 1.
  
−
[[Oral Transmission]] from [[Zhang-zhung]]," ([[A-khrid]]),
+
Lag-len pod [[chung]] (outer, inner, and secret [[rituals]]),
  
−
or
+
2.
  
−
"the
+
gZungs 'dus (dharani-mantras),
  
−
Guiding
+
3.
  
−
Explanation for the
+
[[rDzogs-chen]]
  
−
[[Primordial State]]," drawn from the Gabpa Gukor ([[gab-pa dgu skor]]), "the Nine Cycles of Secrets," 3.
+
[[snyan-rgyud]]
  
−
The [[Dzogchen]] Yangtse [[Longchen]] ([[rdzogs-chen]] yang-rtse klong­ [[chen]]), "The [[Great Perfection]] from the [[Highest]] Peak of the Great Vast Expanse," drawn from the Dragpa Korsum ([[bsgrags-pa skor gsum]]), "the Three Proclamations," and
+
kyi
  
−
4.
+
lag-len
  
−
The Yetri Thasel (ye-khri [[mtha']] -sel), or "Removing Liminations from the [[Primordial State]]," and its commentary, the [[Namkha]]
+
dmar-khrid
  
−
Thrul-dzod ([[nam-mkha' 'phrul mdzod]]), "the [[Magical]] Treasury of the Sky."
+
([[essential]]
  
−
41
+
explanations regarding the practice manual for the [[Zhang-zhung Nyan-gyud]]), 4.
  
−
The Pract1ce of [[Dzogchen]] 1n the [[Zhang-Zhung]] [[Tradition]] of [[Tibet]]
+
dBal-gsas khrig-ma lag [[khrid]]
  
−
The [[latter]] three [[transmissions]] represent [[Termas]], or [[hidden treasure texts]], that were concealed at one time in the {{Wiki|past}} during a time of persecution and were rediscovered in a later age. In the [[Nyingmapa tradition]] of [[Tibetan Buddhism]], such rediscovered texts are of singular importance, most of them being attributed to [[Guru Padmasambhava]] who visited [[Tibet]] in the 8th century. It is said that the teachings found in these [[Terma texts]] were meant for later generations and these [[Nyingmapa]] [[Terma]] began to be rediscovered in the 11th century [[in Tibet]] and [[Bhutan]]. Two of the above [[Bonpo]] [[transmissions]] were also said to have been concealed in the 8th century by the [[masters]] [[Dranpa Namkha]] and [[Lishu Tagring]] respectively, who were contemporaries of [[Padmasambhava]]. The concealing of these texts was due to the persecution of [[Bon]] by the Central [[Tibetan government]] under [[king]] [[Trisong Detsan]]. However, the [[Zhang-zhung Nyan-gyud]] represents a a continuous [[transmission]] of an [[oral tradition]] ([[snyan-rgyud]]), also going back in its original written for to the 8th century of our {{Wiki|era}}, coming from the country of [[Zhang-zhung]], which lay in what is now [[Northern]] and [[Western Tibet]]. These texts are said to represent the teachings of the [[master]] [[Tapihritsa]], who [[attained]] [[Buddha]] [[enlightenment]] in the 7th century in [[Northern Tibet]], [[manifesting]] the [[Rainbow Body]] of the [[Great Transfer]] [2], and who transmitted the teachings to his [[disciple]] [[Gyerpung Nangzher Lodpo]] ([[gyer-spungs snang-bzher lod-po]]) in the next century. This [[master]] was also a contemporary of [[Padmasambhava]] and the [[Tibetan king]] [[Trisong Detsan]]. Thus,
+
5.
  
−
this [[transmissions]]
+
[[rTsa]] [[rlung]] gi gdams-pa (instructions on [[Tsalung]] practice),
  
−
represents what is called by the [[Nyingmapa tradition]], [[Kama]] ([[bka']] -rna), or a continuous [[transmission]] without interruption from the earliest times, and is, therefore, of singular importance for research into the question of the historical origins of [[Dzogchen]]. [3] The texts in question are found in the two divisions of this [[tradition]]: 1.
+
6.
  
−
the [[Precepts]] [[Transmission]] ([[bka']] -rgyud) and
+
Drang-don [[snod bcud]] kyi yig-sna (assorted texts on the [[universe]]
  
−
2.
+
(the practice manual for the [[deity]]
  
−
the [[Experiential Transmission]] ([[nyams-rgyud]]). The first collection is said to represent the [[Dzogchen]] [[precepts]]
+
Walse),
  
−
originally communicated by the [[master]] [[Tapihritsa]] to his [[disciple]] [[Gyerpung Nangzher Lodpo]], whereas the second collection is said to be the teachings of the various [[masters]] in the [[lineage of transmission]] drawn from their [[own]] personal [[experiences]] in [[meditation]].
+
and its inhabitants according to [[Relative Truth]]),
  
 
Introduction
 
Introduction
  
−
Is
+
113
 +
 
 +
7.
  
−
However, these [[two collections]] are not in themselves arranged in a very systematic and progressive order, but deal with various different topics pertaining to the view of [[Dzogchen]] and its practice in [[meditation]].
+
Dong sprugs zlas lung ([[mantra]] [[recitations]] for stirring up the
  
−
In general, the [[Zhang-zhung Nyan-gyud]] may be
+
8.
  
−
classified as [[Dzogchen]] [[Upadesha]], or Mangagide ([[man-ngag gi sde]]), in terms of the usual [[Nyingmapa]] {{Wiki|classification}}. These [[Upadeshas]], or [[secret oral instructions]], are said to represent the very words of the [[enlightened]] [[master]] [[Tapihritsa]] delivered on a number of occasions to his [[disciple]] Nangzher Lodpo at the [[Darok lake]] in [[Northern Tibet]]. [4] Prior to [[Tapihritsa]], the [[transmission]] of the [[Dzogchen]] [[precepts]] were said to be entirely oral. They directly originated from the [[Primordial Buddha]] [[Kuntu Zangpo]] himself, the [[Dharmakaya Buddha]], and then were communicated to the [[Sambhogakaya Buddha]], [[Shenlha Odkar]], and from him to the [[Nirmanakaya Buddha]], [[Tonpa Shenrab]]. [5] This process represents the Direct Mind-to-Mind [[Transmission]] of the [[Buddhas]] ([[rgyal-ba]] dgongs-rgyud) without recourse to any words. Then the [[transmission]] proceeded through a line of twenty-four [[masters]], all of whom [[attained]] the [[Rainbow Body of Light]] [6] at the end of their [[lives]]. This process represented the [[Symbolic]] [[Transmission]] of the V idyadharas ([[rig-'dzin]] brda-rgyud), because this entailed very few words and the [[transmission]] was mainly through [[signs]] and [[symbols]]. Finally, we have the [[Oral Transmission]] to Various Persons ([[gang-zag]] [[snyan-rgyud]]) when [[Tapihritsa]] communicated the [[Dzogchen]] [[Precepts]] to Nangzher Lodpo using many words. Moreover, he gave permission to Nangzher Lodpo to write down these [[precepts]] for the first time, in this case in the [[Zhang-zhung language]] on pieces of [[wood]], paper at this time being largely unknown. In the next century the [[precepts]] where translated by [[Panchen]] [[Tsanpo]] ([[dpon-chen btsan-po]]) into the [[Tibetan language]] for his two [[Tibetan]] [[disciples]]. [7] The [[lineages]] for the [[Precepts]] [[Transmission]] and the [[Experiential Transmission]] then split apart for a time, but then they were collected and recombined by [[Yangton Sherab Gyaltsan]] of [[Dolpo]] in the 11th century, who was largely responsible for the collection in its {{Wiki|present}} [[form]]. This [[Zhang-zhung]] [[tradition]] was preserved over the centuries at [[Yeru Wensakha]] [[monastery]] and thereafter at its successor, [[Tashi Menri]] [[monastery]], in [[Tsang province]] in {{Wiki|Central Tibet}}. [8] After the [[Bonpo]] [[Lamas]] fled [[Tibet]] following the completion of the {{Wiki|Chinese}} [[Communist]] {{Wiki|occupation}} in 1959, [[Lopon Tenzin Namdak]] re-established [[Menri monastery]] at [[Dolanji]] in [[Himachal Pradesh]], [[India]]. Prior to this re-
+
[[Zhal gdams]] mgur 'bum (songs of [[spiritual]] instruction),
  
 +
9.
  
−
[[The Practice of Dzogchen]] in the [[Zhang-Zhung]] Tradlt1on of [[Tibet]]
+
gSol-'debs (various invocations and [[prayers]]),
  
−
establishment, the [[A-tri]] system of [[Dzogchen practice]] was mainly [[taught]] and practiced at [[Menri]]. It was [[Lopon Sangye Tenzin]] (slob-dpon [[sangs-rgyas]] bstan-'dzin, 1928-1977) who was singularly responsible for reviving the [[teaching]] and practice of the [[Zhang-zhung Nyan-gyud]]. His [[principal]] [[disciple]], [[Lopon Tenzin Namdak]] then began transmitting this [[tradition]] of [[Dzogchen]] to the [[West]], in both {{Wiki|Europe}} and [[America]], beginning in in 1989. [9]
+
depths of [[Samsara]]),
  
−
[[Druchen Gyalwa Yungdrung]] Although the texts found in this [[Zhang-zhung Nyan-gyud]] collection are arranged into the [[four cycles]] of outer, inner, secret, and exceedingly secret [[corresponding]] to the view, the [[meditation]], the conduct, and the fruit respectively, this arrangement is in fact not well suited to the actual [[practice of Dzogchen]]. This is because the texts in question deal with a variety of topics, more in terms of {{Wiki|theoretical}} matters, rather than in terms of systematic practice. We must look elsewhere for that and fortunately there does [[exist]] a thirteenth century practice manual and commentary on the [[Dzogchen]] system of the [[Zhang-zhung]] Nyan­ [[gyud]]. This [[latter]] collection is known as the [[sNyan-rgyud]] rgyal-ba'i
+
(And in particular) 10. [[A-khrid]] kyi gzhung rgyab skor {the cycle of the [[principal]] and
  
−
phyag-khrid and was written by the illustrious [[Bonpo]] [[master]] belonging to the [[Dru]] [[family]], [[Druchen Gyalwa Yungdrung]]. [10] [[Druchen Gyalwa Yungdrung]] ([[Bru-chen rgyal-ba g.yung-drung]]) was born into the [[Dru]] {{Wiki|clan}} at [[Yeru Wensakha]] (g.yas-ru'i dben-sa­ kha) in {{Wiki|Central Tibet}} in 1242. The [[Bonpo monastery]] bearing the same [[name]], which was under the control and {{Wiki|patronage}} of the [[Dru]] {{Wiki|clan}} throughout its history, was founded by his [[ancestor]], Druchen [[Yungdrung]] [[Lama]] (Bru-chen g.yung-drung [[bla-ma]]) in 1072. [11] It was destroyed in a devastating flood in the fourteenth century, whereafter it was rebuilt by [[Nyammed Sherab Gyaltsan]] ([[mNyam-med shes-rab rgyal-mtshan]]) and renamed [[Tashi Menri]] ([[bkra-shis sman-ri]]). Before its destruction, [[Yeru Wensakha]] became the greatest seat of [[Bonpo]] {{Wiki|learning}} in {{Wiki|Central Tibet}}, most of its [[abbots]] being drawn from the [[Dru]] [[family]]. According to [[family]] legend, the {{Wiki|clan}} possessed this [[name]] because it originally came to [[Tsang province]] in {{Wiki|Central Tibet}} from a country to the [[west]] known as [[Drusha]] ([[Bru-sha]]). Moreover, [[Yungdrung]] [[Lama's]] grandfather, [[Drusha]] [[Namkha]] [[Yungdrung]] ([[Bru-sha]] [[nam-mkha']] g.yung-drung), [12] the [[patriarch]] of the {{Wiki|clan}}, had been a [[disciple]] of the illustrious [[Shenchen Luga]] ([[gShen-chen klu-dga]]').
+
ancillary texts of the [[A-khrid]] system of [[Dzogchen practice]]) [42) whereby he arranged innummerable [[disciples]] on the [[Path]] of [[spiritual]] instruction and [[liberation]]. "Fourth, his [[virtuous]] qualities and the [[signs]] of his [[realization]] that were ordinary [[manifested]] during his [[lifetime]]. According to the {{Wiki|prophecy}} found in thegNad [[byang]] drug-cu rtsa [[gcig-pa]]: of Chyangphak: [43) 'There will come forth in the {{Wiki|future}} one called [[Drusha]] Tsun (Bru­ sha [[btsun]]) who will be an [[emanation]] of {the [[ancient]] [[Wikipedia:Sage (sophos|sage]]) [[Nangwa]] Dogchan (sNang-ba mdog-can). There will be fourteen [[Bodhisattvas]] who are [[lineage-holders]] (in his [[lineage of transmission]]) and he will come to guide [[living beings]]. [[Gyalwa]] [[Yungdrung]] will come as the [[emanation]] of the [[Sugatas]], those [[noble ones]] who are the makers of {{Wiki|medicines}}, for the [[sake]] of benefiting [[living beings]]. Those who merely {{Wiki|touch}} his lotus-like feet will become arrayed on the [[path]] to freedom from the [[five aggregates]] of [[rebirth]] and the doors to [[liberation]] for some three hundred-thousand [[beings]] will be opened.' [44) "Fifth, his [[extraordinary]] [[understanding]] became [[manifest]]. All of his [[experiences]] and [[signs]] ([[nyams]] [[rtags]]) in [[meditation practice]] were very [[auspicious]] and even the {{Wiki|non-human}} [[spirits]] could not bind him with their {{Wiki|disturbances}}. Having requested his two companions to depart from the room first, [[Lama]] [[Gyalwa]], in the presence of his [[own]] [[master]] (Chigchod Dadpa Sherab), requested to receive the [[oral instructions]], together with the [[permissions]] for the practices ([[zhal-gdams]] rjes-gnang). Moreover, [[Lama]] [[Gyalwa]] agreed to preserve the Single [[Transmission]] ([[gcig brgyud]]) and not to dispense the teachings either for [[wealth]] or for [[fame]]. There arose within him a confident [[belief]] and a definitive [[decision]] (yid-ches thag-chod) regarding the Natural [[State]] without reverting to either [[Wikipedia:Hope|hopes]] or {{Wiki|fears}}. All of his {{Wiki|conceptual}} elaborations in the [[form]] of [[doubts]], as well as his [[Wikipedia:Hope|hopes]] and {{Wiki|fears}} regarding the cycles of instructions (gdams skor) were removed for him like cutting through a spider's web. And he obtained all of the words and the meanings {tshig don) from the [[transmissions]]. Up until his [[own]] time,
  
 +
141
  
−
It was this [[Shenchen Luga]] who discovered in 1017 two large wooden boxes containing [[Bonpo]] texts, which had been [[Wikipedia:burial|buried]] near the ancestral seat of the [[Shen clan]], of which he was a descendent. [13] It was principally this discovery that lead to the revival of [[Bon]] in {{Wiki|Central Tibet}} in the eleventh century, this being similar in [[character]] to the revival of the [[Nyingmapas]] which occurred at the same time. In part, this {{Wiki|renaissance}} was a {{Wiki|reaction}} to the [[development]] of the [[Sarmapa]], or [[New Tantra]] [[schools of Buddhism]], that were inspired by the translation of [[Tantric]] texts recently brought out of [[India]], many of them previously unknown [[in Tibet]]. [14] [[Shenchen Luga]] commissioned [[Namkha]] [[Yungdrung]], together with the latter's son, to copy and record the [[philosophical]] texts ([[mtshan-nyid]]) that he had recovered from this [[Wikipedia:burial|buried]] library of the [[Shen clan]], which had reportedly been concealed in the eighth century at the time of the persecution of the [[Bonpos]] by the Central [[Tibetan government]]. This large collection of [[hidden treasure texts]] became widely known as the System of the [[Southern Treasures]] ([[lho gter lugs]]). Prominent among these texts was that of the [[Bonpo]] [[cosmological]] work, the [[Srid-pa'i mdzod-phug]], "the Source Treasury of [[Existence]]," which is extant as a [[root text]] in both [[Zhang-zhung]] and [[Tibetan]] versions. [15] The commentary to this [[root text]], discovered at the same time, was by the eighth century [[Bonpo]] [[master]] [[Dranpa Namkha]] ([[Dran-pa nam-mkha]]'), also known to the [[Nyingmapa tradition]], where he is made into a [[disciple]] of [[Padmasambhava]]. [16] Contained in this collection of rediscovered texts were also the Khams-chen, the large collection of the [[Bonpo]] redaction of the [[Prajnaparamita Sutras]] in sixteen volumes, and the [[Gab-pa dgu skor]], also known as the [[Sems phran sde bdun]], an important collection of [[Dzogchen texts]] closely related to the Zhang­ zhung Nyan-gyud. Thus, it was recorded in the [[Bonpo]] histories that the [[Dru lineage]] became pre-eminant in the [[transmission]] of the [[Bonpo]] [[philosophical]] [[tradition]]. [17] [[Druchen Namkha Yungdrung]] himself wrote a commentary on the [[Srid-pa'i mdzod-phug]] and his son, [[Khyunggi Gyaltsan]] ([[Khyung]] gi [[rgyal-mtshan]]), also wrote a commentary that established the [[philosophical]] and {{Wiki|exegetical}} [[tradition]] of this [[lineage]]. Both father and son had listened to [[Shenchen]] expound the [[philosophy]] and [[cosmology]] of the [[Srid-pa'i mdzod-phug]], which represents a kind of [[Bonpo]] [[Abhidharma]] text. [18] Possessing a brilliant [[intellect]], even at a young age [[Druchen Gyalwa Yungdrung]] was expounding the [[philosophical]] and [[cosmological]] system
+
[[The Practice of Dzogchen]] 1n the [[Zhang-Zhung]] [[Tradition]] of T1bet
  
 +
this [[teaching]] of the [[Zhang-zhung Nyan-gyud]] had not spread very much, but during the [[lifetime]] of [[Lama]] [[Gyalwa]], the [[teaching]] spread widely like the rays of the {{Wiki|sun}} and became well known. "Finally, as for the [[life-span]] of his [[physical body]], [[having attained]] fourty-nine years, he displayed the method of passing beyond [[sorrow]]. He is said to have [[died]] at his [[monastery]] of [[Yeru Wensakha]]. His [[principal]] [[disciples]] were his younger brother [[Dru]] [[Namkha Odzer]] (Bru [[Nam-mkha']] 'od-zer) and his nephew Druton [[Sonam Gyaltsan]] (Bru­ ston [[bsod-nams]] [[rgyal-mtshan]])." [45]
  
−
8 The Practice of Ozogchen in the [[Zhang-Zhung]] [[Tradition]] of [[Tibet]]
+
Contents of the Practice Manual: [[rGyal-ba]] phyag-khrid Among his many {{Wiki|literary}} works cited above is a noted commentary on the practice of the [[A-khrid]] system of [[Dzogchen]], entitled the Thun­
  
−
of the [[mTshan-nyid]] [[srid-pa'i mdzod-phug]] to his [[listeners]]. Thereafter he took the [[vows]] of a [[monk]], eventually becoming a [[fully ordained]] Drangsong, [[corresponding]] to the [[fully ordained Buddhist monk]], [19] and he was given the [[name]] of [[Gyalwa]] [[Yungdrung]]. He received many [[transmissions]] and [[initiations]] in terms of the [[Bonpo]] [[Tantras]], but he is said to have especially exerted himself in gNas-lugs [[theg-chen]], "the [[Great Vehicle]] of the Natural [[State]]," that is to say, [[Dzogchen]]. Being widely renowned for both his {{Wiki|scholarship}} and his [[pure conduct]] of [[life]], he eventually obtained the [[abbacy]] [20] of his [[family]] [[monastery]] of [[Yeru Wensakha]] and it is said that he ceaselessly instructed his many students and [[disciples]] in the teachings of [[Yungdrung Bon]]. According to the {{Wiki|hagiography}} found in the [[rNam-thar]] chen-mo, there are [[five principal considerations]] with regard to this history of [[Druchen Gyalwa Yungdrung]]: 1.
+
mtshams bco-lnga-pa [[man-ngag]] [[khrid]] kyi rim-pa lag-len thun-mtshams dang bcas-pa. [46] And in addition, he composed the practice manual and commentary on the [[Zhang-zhung snyan-rgyud]] that we have here, namely, the [[sNyan-rgyud]] rgyal-ba'i phyag-khrid. I am {{Wiki|aware}} of two published versions of this text: 1.
  
−
The history of his [[parents]] and how he obtained a [[pure]] [[human body]],
+
A litho edition in the [[dbu-med]] [[script]] published in [[India]], no date; and
  
 
2.
 
2.
  
−
How he met with his {{Wiki|benevolent}} [[teachers]] who showed him great [[kindness]],
+
The reprint of a [[xylograph]] edition published in a volume entitled
 +
 
 +
sNyan rgyud [[nam-mkha' 'phrul mdzod]] drang nges skor and Zhang­ zhung [[snyan-rgyud]] skor, [[Tibetan]] [[Bonpo]] [[Monastic]] Centre, {{Wiki|New Delhi}} 1972, ff. 539-726. Within this collection composed by [[Gyalwa]] [[Yungdrung]], we find [[three classes]] of texts: (1)
 +
 
 +
The [[preliminary practices]] ([[sngon-'gro]]),
 +
 
 +
(2)
 +
 
 +
The [[principle]] practices ([[dngos-gzhi]]), and
 +
 
 +
(3)
 +
 
 +
The ancilliary texts or branches ([[yan-lag]]). These [[latter]] texts are four in number and deal with the view ([[lta-ba]]), the [[meditation]] ([[sgom-pa]]), the conduct ([[spyod-pa]]), and the fruit ('[[bras-bu]]), respectively.
 +
 
 +
lr1troduct10r1
 +
 
 +
]15
 +
 
 +
The texts included in the rGyal-ba'i phyag-khrid collection are as follows: 0. [[Zhang-zhung snyan-rgyud]] kyi [[lo-rgyus]] [[rnam-thar]] dang bcas-pa, "The History of the [[Oral Transmission]] from [[Zhang-zhung]], together with the {{Wiki|Hagiographies}}," (ff. 539-589). This history is found in the [[xylograph]] reprint, but not in the [[dbu-med]] {{Wiki|manuscript}}. It is a different text than the one similarly titled found in the collection that is the basis for the {{Wiki|present}} study. [47]
 +
 
 +
1. sNgon-'gro rim-pa [[rnams]], "the Stages of the [[Preliminary Practices]]" (ff.l -22), [[including]] an {{Wiki|invocation}} of [[Tapihritsa]], sNgon-'gro gsol­
 +
 
 +
'debs, "the Invocation for the [[Preliminary Practices]]" (f£.23-28). In the [[xylograph]] reprint the text is called Bon-spyod dgu-rim, "the Nine Stages for the Conduct of [[Bon]]" (ff. 591-607). This text contains the explanations by Druchen for the [[preliminary practices]] ([[sngon-'gro]]) and it is divided into nine {{Wiki|distinct}} practices:
 +
 
 +
(1) The Conferring of [[Empowerments]] ([[dbang-bskur]]), (2)
 +
 
 +
The [[Meditation]] on the [[Impermanence]] of [[Life]] ([[tshe]] mi [[rtag-pa]]),
 +
 
 +
(3)
 +
 
 +
The {{Wiki|Confession}} of [[Sins]] ([[sdig-pa]] bshag-pa),
 +
 
 +
(4)
  
−
3.
+
The Producing the [[Bodhichitta]] ([[sems bskyed]]),
 +
 
 +
(5)
 +
 
 +
The Going to [[Refuge]] ([[skyabs 'gro]]),
 +
 
 +
(6)
 +
 
 +
The [[Offering]] of the [[Mandala]] (mandai 'bul)
 +
 
 +
(7)
  
−
How he resided at certain special places that served as his support during his [[lifetime]],
+
The Reciting of [[Mantras]] for [[Purification]] ([[sngags]] kyi bzlas-pa),
  
−
4.
+
(8)
  
−
How his [[virtuous]] qualities and his [[signs]] of [[realization]] that were ordinary [[manifested]] immediately in his [[present life]], and
+
The Cutting off of [[Attachments]] ([[gcod]]), and
  
−
5.
+
(9)
  
−
How his [[extraordinary]] [[understanding]] ultimately became [[manifest]]. [21] "As for this [[disciple]] of the foregoing [[master]] (Chigchod Dadpa
+
The Praying to receive the [[Guru's]] [[Blessings]] ([[gsol-'debs]]) which is the [[Guru Yoga]] (bla-ma'i [[rnal-'byor]]) proper. [48]
  
−
Sherab), [22] within the [[life]] story of [[Druchen Gyalwa Yungdrung]] there are five topics to be considered. First, there is the history of how he obtained a [[pure]] [[human body]] from his [[parents]] to be considered. His native region was [[Yeru Wensakha]] and his {{Wiki|clan}} was called [[Dru]]. His father was named Druzha [[Sonam Gyaltsan]] ([[Bru-sha]] [[bsod-nams]] rgyal­ [[mtshan]]) and among four brothers, he was the third son. [23] "Furthermore, because he was a [[Nirmanakaya]] (from the very beginning) who had come into this [[world]] in order to [[benefit]] [[beings]], from his earliest childhood he possessed the various [[virtuous]] qualities. of [[purification]]. At eight years of age he explained to his listener-s the meaning of the text of the [[Srid-pa'i mdzod-phug]]. Later, in the presence of his uncle [[Dulwa]] [[Rinpoche]], he took the [[vows]] of a [[pure]] [[monk]] and the
+
2. Zab-mo gnad kyi gdams-pa [[dngos-gzhi]], "The Instructions concerning the Profound [[Essential]] Points for the [[Principal]] Practices" (ff.29-76), and in the [[xylograph]] reprint [[Khrid]] rim lag-len, "The Manual for the Stages of the Explanation" (ff.609-638). This text represents the [[principle]] practice, [[including]] both [[Trekchod]] ([[khregs-chod]]) and [[Thodgal]] ([[thod-rgal]]), but with the {{Wiki|emphasis}} on the [[latter]]. The [[Thodgal]] practice for the [[development]] of [[vision]] ([[snang-ba]]) is divided into [[dark retreat]] practice (mun-mtshams), [[space]] or sky practice ([[nam-mkha]]'), and sunlight practice (nyi 'od) which represents [[Thodgal]] as such. Complete instructions for these practices are provided by Druchen. [49]
  
−
Introduction
+
161

Revision as of 06:52, 7 May 2020

name of Gyalwa Yungdrung was bestowed upon him as his ordination name. T hereupon, in terms of his training and discipline, he acted consistently in accordance with real meaning of his monastic vows. [24] "Elsewhere, it is said that he requested the initiations and the scriptural authorizations, together with the blessings, for the three sections of Bon, namely, the outer, the inner, and the secret, and thereby he purified his mind-stream (by practicing these teachings). In particular, he performed the commitments of his daily practice with one-pointed concentration and without distraction. [25] "Moreover, according to the statements made by the Lama himself, 'In the beginning, having requested the training in the monastic vows which are to be guarded well, I guarded them without secrecy and without ostentatious display. T hen, in between, having considered the kindness bestowed upon me by my masters in terms of hearing and reflecting upon their teachings, I thoroughly cut off all my doubts. And finally, I came to recognize correctly the face of the Natural State, even though I will not fully comprehend it in this present life nor in my next one- still all this represents the threefold kindness of my masters.' "Elsewhere, from Y ilton Namkha Sonam (dByil-ston nam-mkha' bsod-nams), the nephew of Y ilton Khyunggodtsal (dByil-ston khyung­ rgod rtsal), [26] from Lunggom Tashi Gyaltsan (Lung-sgom bkra­ shis rgyal-mtshan) of the lineage of Lungton Lhanyan (Lung-ston lha-gnyan), [27] from Maron Drangsong (rMa-ston drang-srong) of the lineage of Maton Siddzin (rMa-ston srid-'dzin), [28] and so on, he requested the initiations, the scriptural authorizations, and the instructions, together with the blessings. [29] "T hen, at the time when Lama Togdan Dadpa Sherab was fifty­ five years old he made a pilgrimage to all the monasteries, places of realization, and great holy places of the Bonpos found in Central T ibet. [30] And in particular, he went to meet the famous Dru Tsandan Dulwa (Bru tshan-ldan 'dul-ba), the uncle of Gyalwa Yungdrung, who was residing at Lhodrak (lho-brag). Coming into the presence of Tsandan Dulwa, the former requested such scriptural authorizations as the rDzogs-pa chen-po A-khrid dmar byang, the Dri-med lhan-skyes

dbang ye dbang chen-mo, and so on. [31]

And because there was

some mention of the teachings on the sZhang-zhung snyan-rgyud, Tsandanpa himself said, "Indeed, you possess the complete scriptural

10

I

The Practice of Dzogcher1 rn the Zhang Zhurlg Tradition of Trbet

authorizations for the sNyan-rgyud. [32] But now I am too old to ask for it. And if I should die soon, I would not have the opportunity to practice it. T herefore, please transmit this authorization (lung) to my nephew Gyalwa Yungdrung!" "Second, because his karma had ripened and he possessed good fortune, he met with the kindness of his benevolent masters. Later, at the time when Lama Togdanpa (Dadpa Sherab) came from his pilgrimage journey to the Namtso lake and arrived at the monastery of

Wensakha,

Lama Gyalwa addressed him as follows:

'T hese

instructions for the Oral Transmission from Zhang-zhung have never been concealed beneath the earth (as treasure texts). T heir blessings have never declined nor disappeared. T hey are very special because they have been transmitted orally from one Mahasiddha to another without interruption. Just having heard the sound of their name and also seeing some words from some of the texts has produced great devotion within me. I made some inqueries regarding them to some Lopons who were said to have possessed these instructions. When I requested the scriptural authorization for these texts (dpe lung), I heard all of them speak of Yangalwa as the master holding the lineage for the descent of these teachings. [33] I sent a request with a messenger, together with some powerful medicine pills, to the monastic residence of Lama Yangalwa. Having considered the matter, he replied to me in a letter, writing, 'Now, there exists just a single essential explanation for the Experiential Transmission (nyams-rgyud dmar-khrid gcig). But we live in two distant places and so it is unlikely that we will meet personally. T hese instructions have not been previously set down in writing. And because they represent a singular transmission, there exist only the oral precepts from those previous Mahasiddhas. But even though that is the case, there is one of my disciples who has obtained the Experiential Transmission from me. You should try to meet him and look to him for this!' Also my uncle Tsandanpa had written to me and said, 'T he Togdan is the one who has the scriptural transmission for the Oral Transmission (snyan-rgyud kyi lung). T herefore, you must request it from him! Now, let us discuss this question of the scriptural authority for the Oral Transmission.' "T here having occurred many such discussions regarding the Oral Transmission, finally the Togdan conferred the empowerment and the scriptural authority upon the three scholars, Lama Gyalwa and his two companions Lopon Mewon (sLob-dpon me-dbon) and Menyak

Introduction

j11

Ringdrak (Me-nyag ring-grags). W hen the ceremony was completed, Lama Gyalwa said to the master, 'Now, there exists the question of the existence of the Experiential Transmission that has in no way been contaminated by being set down in written words. Have you considered that?' But the Togdan replied, 'This is all of it. There is not even as much as a grain of sesame remaining. The authorization I have already given will have to do!' And he remained adamant in this. "However, Lama Gyalwa cited once more the history contained in the letter from Lama Dansapa [34] which clearly indicated that what the three scholars had received was not sufficient, and that there existed a further Experiential Transmission. He should consider transmitting that also. To this the Togdan replied, "Well then, if you have such a fervent desire, according to the system of these teachings, now we must make examinations of your name, your conduct, your body marks, as well as your dreams. Although there are many examinations to be made, for a man such as yourself, it will not be necessary to examine all of them. But let us at least propitiate the non­ human spirits [35] and then tomorrow we will make an examination of our dreams. 'That night, among the experiences of the master, he dreamed that he saw a beautiful valley that resembled the mountain of Yartse Hauri (ya-rtse ha'u ri) and this valley appeared to be filled with various different flowers and fruit trees. Moreover, there were innumerable beautiful young girls, aged fifteen and sixteen, adorned with jewel ornaments, who came forward carrying fruits and kusha grass on their backs. And as they came, the entire region of Wensakha monastery became filled with fruits and kusha grass. W here there were no fruits, they freely scattered them about. In the direction south of Wensakha also, there were the trunks of many fruit trees that bore bright blossoms. In the middle of all that, there was a spring gushing forth that resembled that spring at Damkhari. At the head of that spring, three Bonpo priests had gathered. They had prepared many extensive offerings and they were engaged in invoking the gods (lha gsol). This was how he described his dream. "Then again Lama Gyalwa dreamed that he found himself on the road. Then, in a valley filled with flowers and fruit trees, there was the facade of a high castle. At that site he blew a conch shell, raised a silken banner, and scattered many flowers into every direction. [36]

12

\

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

"Third, as for the special places of practice that served as his supports anywhere during his lifetime, he principally engaged in the practice of meditation at such places of realization (grub gnas) as the rock at Yeru Kharna (g.yas-ru mkhar-sna'i brag) and at Ragong Yonpo (Ra-gong yon-po), and elsewhere. Moreover, the Lama himself said, "Due to the compassion created by my fervent devotion to those earlier Mahasiddhas, there came forth within me a confident belief and definitive decision (regarding the Natural State), which cut off the extremes that are conceptual elaborations." [3 7] "Furthermore, there arose from within the interior of his mind the bliss of pristine awareness without thoughts and he cut off the stream of distinguishing characteristics associated with subject and object. [38] And because of that, there arose for him without interruption the Clear Light, which is the spontaneously perfected Base (in terms of Thodgal visions). The distinctive characteristics of the three: the sounds, the lights, and the rays, were liberated into their own original condition on the Path. And as the Fruit, at the ultimate stage (in the development of vision) the Trikaya became visibly manifest to him. [39] Thereby the Great Bliss remained in its own original condition of the Dharmakaya and he came to behold the face of his own meditation deity, the Y idam Tsochok (gtso-mchog), whereupon the Generation Process and the Perfection Process, all emanating and reabsorbing, were liberated into their own original condition. In consequence, immeasurable numbers of liberations of experience and understanding were born in his mind. [40] "Moreover, the treatises composed by him, born of the above understanding, and after having condensed them into the outer, the inner, and the secret classes, were as follows: [41] 1.

Lag-len pod chung (outer, inner, and secret rituals),

2.

gZungs 'dus (dharani-mantras),

3.

rDzogs-chen

snyan-rgyud

kyi

lag-len

dmar-khrid

(essential

explanations regarding the practice manual for the Zhang-zhung Nyan-gyud), 4.

dBal-gsas khrig-ma lag khrid

5.

rTsa rlung gi gdams-pa (instructions on Tsalung practice),

6.

Drang-don snod bcud kyi yig-sna (assorted texts on the universe

(the practice manual for the deity

Walse),

and its inhabitants according to Relative Truth),

Introduction

113

7.

Dong sprugs zlas lung (mantra recitations for stirring up the

8.

Zhal gdams mgur 'bum (songs of spiritual instruction),

9.

gSol-'debs (various invocations and prayers),

depths of Samsara),

(And in particular) 10. A-khrid kyi gzhung rgyab skor {the cycle of the principal and

ancillary texts of the A-khrid system of Dzogchen practice) [42) whereby he arranged innummerable disciples on the Path of spiritual instruction and liberation. "Fourth, his virtuous qualities and the signs of his realization that were ordinary manifested during his lifetime. According to the prophecy found in thegNad byang drug-cu rtsa gcig-pa: of Chyangphak: [43) 'There will come forth in the future one called Drusha Tsun (Bru­ sha btsun) who will be an emanation of {the ancient sage) Nangwa Dogchan (sNang-ba mdog-can). There will be fourteen Bodhisattvas who are lineage-holders (in his lineage of transmission) and he will come to guide living beings. Gyalwa Yungdrung will come as the emanation of the Sugatas, those noble ones who are the makers of medicines, for the sake of benefiting living beings. Those who merely touch his lotus-like feet will become arrayed on the path to freedom from the five aggregates of rebirth and the doors to liberation for some three hundred-thousand beings will be opened.' [44) "Fifth, his extraordinary understanding became manifest. All of his experiences and signs (nyams rtags) in meditation practice were very auspicious and even the non-human spirits could not bind him with their disturbances. Having requested his two companions to depart from the room first, Lama Gyalwa, in the presence of his own master (Chigchod Dadpa Sherab), requested to receive the oral instructions, together with the permissions for the practices (zhal-gdams rjes-gnang). Moreover, Lama Gyalwa agreed to preserve the Single Transmission (gcig brgyud) and not to dispense the teachings either for wealth or for fame. There arose within him a confident belief and a definitive decision (yid-ches thag-chod) regarding the Natural State without reverting to either hopes or fears. All of his conceptual elaborations in the form of doubts, as well as his hopes and fears regarding the cycles of instructions (gdams skor) were removed for him like cutting through a spider's web. And he obtained all of the words and the meanings {tshig don) from the transmissions. Up until his own time,

141

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

this teaching of the Zhang-zhung Nyan-gyud had not spread very much, but during the lifetime of Lama Gyalwa, the teaching spread widely like the rays of the sun and became well known. "Finally, as for the life-span of his physical body, having attained fourty-nine years, he displayed the method of passing beyond sorrow. He is said to have died at his monastery of Yeru Wensakha. His principal disciples were his younger brother Dru Namkha Odzer (Bru Nam-mkha' 'od-zer) and his nephew Druton Sonam Gyaltsan (Bru­ ston bsod-nams rgyal-mtshan)." [45]

Contents of the Practice Manual: rGyal-ba phyag-khrid Among his many literary works cited above is a noted commentary on the practice of the A-khrid system of Dzogchen, entitled the Thun­

mtshams bco-lnga-pa man-ngag khrid kyi rim-pa lag-len thun-mtshams dang bcas-pa. [46] And in addition, he composed the practice manual and commentary on the Zhang-zhung snyan-rgyud that we have here, namely, the sNyan-rgyud rgyal-ba'i phyag-khrid. I am aware of two published versions of this text: 1.

A litho edition in the dbu-med script published in India, no date; and

2.

The reprint of a xylograph edition published in a volume entitled

sNyan rgyud nam-mkha' 'phrul mdzod drang nges skor and Zhang­ zhung snyan-rgyud skor, Tibetan Bonpo Monastic Centre, New Delhi 1972, ff. 539-726. Within this collection composed by Gyalwa Yungdrung, we find three classes of texts: (1)

The preliminary practices (sngon-'gro),

(2)

The principle practices (dngos-gzhi), and

(3)

The ancilliary texts or branches (yan-lag). These latter texts are four in number and deal with the view (lta-ba), the meditation (sgom-pa), the conduct (spyod-pa), and the fruit ('bras-bu), respectively.

lr1troduct10r1

]15

The texts included in the rGyal-ba'i phyag-khrid collection are as follows: 0. Zhang-zhung snyan-rgyud kyi lo-rgyus rnam-thar dang bcas-pa, "The History of the Oral Transmission from Zhang-zhung, together with the Hagiographies," (ff. 539-589). This history is found in the xylograph reprint, but not in the dbu-med manuscript. It is a different text than the one similarly titled found in the collection that is the basis for the present study. [47]

1. sNgon-'gro rim-pa rnams, "the Stages of the Preliminary Practices" (ff.l -22), including an invocation of Tapihritsa, sNgon-'gro gsol­

'debs, "the Invocation for the Preliminary Practices" (f£.23-28). In the xylograph reprint the text is called Bon-spyod dgu-rim, "the Nine Stages for the Conduct of Bon" (ff. 591-607). This text contains the explanations by Druchen for the preliminary practices (sngon-'gro) and it is divided into nine distinct practices:

(1) The Conferring of Empowerments (dbang-bskur), (2)

The Meditation on the Impermanence of Life (tshe mi rtag-pa),

(3)

The Confession of Sins (sdig-pa bshag-pa),

(4)

The Producing the Bodhichitta (sems bskyed),

(5)

The Going to Refuge (skyabs 'gro),

(6)

The Offering of the Mandala (mandai 'bul)

(7)

The Reciting of Mantras for Purification (sngags kyi bzlas-pa),

(8)

The Cutting off of Attachments (gcod), and

(9)

The Praying to receive the Guru's Blessings (gsol-'debs) which is the Guru Yoga (bla-ma'i rnal-'byor) proper. [48]

2. Zab-mo gnad kyi gdams-pa dngos-gzhi, "The Instructions concerning the Profound Essential Points for the Principal Practices" (ff.29-76), and in the xylograph reprint Khrid rim lag-len, "The Manual for the Stages of the Explanation" (ff.609-638). This text represents the principle practice, including both Trekchod (khregs-chod) and Thodgal (thod-rgal), but with the emphasis on the latter. The Thodgal practice for the development of vision (snang-ba) is divided into dark retreat practice (mun-mtshams), space or sky practice (nam-mkha'), and sunlight practice (nyi 'od) which represents Thodgal as such. Complete instructions for these practices are provided by Druchen. [49]

161

Retrieved from "http://www.tibetanbuddhistencyclopedia.com/en/index.php?title=Uhhuu&oldid=270871"