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[[The Practice of Dzogchen]] 1n the [[Zhang-Zhung]] Tradit1on of T1bet
  
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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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[[space element]] deteriorates in the [[physical]] [[heart]] [tsi-ta] and one can no longer see (and discern) [[forms]] with the [[eyes]]. One cannot raise up the head and the semen ([[thig-le]], [[bindu]]) escapes from the secret place (of the {{Wiki|sex}} {{Wiki|organ}}). On each of these occasions, also, for both the {{Wiki|superior}} and the [[intermediate]] {{Wiki|individuals}}, it will be like the above (description). However, for the {{Wiki|individual}} of {{Wiki|inferior}} capacity, the instructions for the (above) five [[recollections]] ([[dran-pa]] lnga'i gdams-pa), as well as his [[own]] personal [[meditation practice]], should be clearly explaned to him by another (whether a [[Lama]] or a [[good friend]]). [33] B. The Reabsorption of the [[Elements]] while Dying
  
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As for the manner in which the [[elements]] are ingathered and reabsorbed (sdud tshul), it is said according to the sGron-ma, "The [[earth element]] is reabsorbed into the [[water element]] and thereby one loses the strength of the [[body]]. After this single [[element]] is exhausted, internally the [[chakra]] of the [[earth element]], which is located at the level of the {{Wiki|navel}}, having disintegrated, there will arise [[signs]] of its power being reabsorbed into the [[water element]]. Externally, the strength of the [[body]] will be lost. The [[body]] will come to [[feel]] heavy and one will think that one is sinking into the [[earth]]. [34] And in terms of self-manifestations, they will arise as [[yellow]] (in {{Wiki|color}}), representing the radiance of the [[earth element]] (as it disintegrates and is reabsorbed). All [[appearances]] come forth (before the dying {{Wiki|individual}}) as sparkling [[yellow]] lights. [35] "Then the [[water element]] is reabsorbed into the [[fire element]] and so the luster (and complexion) of the [[body]] will become lost. The [[chakra]] of the [[water element]], located in the secret place, having disintegrated, and because its power and capacities (nus-pa) are being reabsorbed into the the [[fire element]], as [[signs]] of that (occurring), one's [[body]] will lose its {{Wiki|color}} and luster, one's {{Wiki|mouth}} and {{Wiki|nose}} will become very dry, and in terms of [[appearances]], they will come forth as blue lights. "Then the [[fire element]] is reabsorbed into the [[air element]], whereupon the [[body]] looses its heat. When this heat is reabsorbed, the {{Wiki|tongue}} will turn back and all [[appearances]] thereby will come forth as [[red]] lights (for the dying [[person]]). "Then the [[air element]] is reabsorbed into the [[space element]]. It is said that here there will be a drawing in of one's [[breath]] and then it escapes (one breathes with difficulty and laboriously). There will be
  
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[[The Practice of Dzogchen]] in the [[Zhang-Zhung]] Tradrtron 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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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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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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(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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The Explanat1on of the Conduct
 
  
 
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will become cured like the wick of a [[butter lamp]] when the oil has become exhausted.
 
  
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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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The [[Bardo]] of the Base that abides, ([[gnas-pa]] gzhi'i [[bar-do]])
 
  
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The [[Bardo of the Clear Light of Reality]]
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The Pract1ce of Ozogchen in the [[Zhang-Zhung]] [[Tradition]] of T1bet
  
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epistemology, rather than on [[metaphysics]] or [[ethics]]. W hen Bru
  
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The [[Bardo of Rebirth]], which is [[empty]].
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g. Yung-drung [[bla-ma]] founded the [[monastery]] of g.Yas-ru dben-sa­ kha, he made [[philosophy]] ([[mtshan-nyid]]) the [[principal]] course of study there. This was because the [[master]] [[Shenchen Luga]] (gShen­ [[chen]] klu-dga') had commissioned his father and grandfather to recopy the [[philosophical]] texts he had discovered. Also the proximity of [[Yeru Wensakha]] to [[Sakya]]
  
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([[bon-nyid 'od-gsal gyi bar-do]]) ([[stong-pa]] [[srid-pa'i bar-do]])
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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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stimulated the [[development]] of [[logic]] and epistemology among the [[Bonpos]], [[Sakya]] being at the forefront of the revival of [[Buddhist]] {{Wiki|scholarship}}. According to the Lopon, [[Yeru Wensakha]] used to regularly send its [[Geshes]] ([[dge-bshes]]) to [[Sakya]] for their post­ graduate studies.
  
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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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(18) [[Bru-chen nam-mkha' g.yung-drung]] and his son [[Khyung]] gi [[rgyal-mtshan]]
  
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[[The Practice of Dzogchen]] in the [[Zhang-Zhung]] [[Tradition]] of T1bet
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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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be impossible not to be [[reborn]] in a place of
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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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{{Wiki|exegetical}} [[tradition]] of this [[lineage]] ([[mtshan-nyid]] kyi bshad-srol). However, there also [[exist]] other texts that the [[Bonpos]] consider to be [[Abhidharma]], but the [[Srid-pa'i mdzog-phug]] is especially prominent.
  
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(19) The [[Bonpo]] term for a [[fully ordained monk]] is Drangsong (drang­ srong, Skt. [[rishi]]), [[corresponding]] to the [[Buddhist]] term [[Gelong]] ([[dge-slong]], Skt. [[bhikshu]]). Upon his [[ordination]], he received his [[monastic name]] of [[rGyal-ba]] g.yung-drung, meaning "the [[indestructible]] [[victorious one]]."
  
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(20) [[bLa-ma]] [[gdan-sa]] bzung. (21) bLa-ma'i brgyud-pa'i [[rnam-thar]], ff. 98-104. [[Bru-chen rgyal-ba g.yung-drung]] gi [[lo-rgyus]] Ia lnga/ (1) gtsang-ma mi Ius thob-pa yah dang yum gyi [[lo-rgyus]] nil (2) bka'-drin-can gyi [[bla-ma]] dang ji-ltar mjal na/ (3) sa [[gnas]] khyad-par-can [[gang du]] rten-pa [[tshe]] du bzhugs­ pa nil (4) thun-mong dang gnas-skabs kyi [[yon-tan]] dang [[grub rtags]] nil (5) [[rtogs-pa]] mngon 'gyur thun-mong rna yin-pa ni. Here we {{Wiki|present}} the translation of that {{Wiki|hagiography}} from the text.
  
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(22) Among his most important [[masters]] wasgCig-chod [[dad-pa]] [[shes-rab]] whom he follows in the [[lineage of transmission]] for the Zhang­ zhung Nyan-gyud. See the later [[lineages]] for the [[Zhang-zhung Nyan-gyud]] summerized in Chapters Eight and Nine in Reynolds,
  
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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 [[Oral Tradition]] from [[Zhang-zhung]], ibid. (23) Yul ni g.yas- ru'i dben-sa-kha! gdung-rus bru [[yin]]/ yah bru-zha [[bsod-nams]] [[rgyal-mtshan]] la/sras sku mched bzhi yod-pa'i tha-ltag ym.
  
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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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Notes to tr1e Trc-mslat1ms
  
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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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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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(24) De nas [['dul-ba]] rin-po-che'i [[drung]] du dang-pa [[drang-srong]] gi [[sdom-pa]] blangs tel tshul [[ming]] [[rgyal-ba]] g.yung-drung du [[mtshan]] gsol [[zhing]]/ bslab-pa [[tshul-khrims]] dan dang !dan-par [[mdzad]]. His uncle mTshan-ldan [['dul-ba]], as known as mTshan-ldan-pa, "the [[philosopher]]," is [[traditionally]] dated 1239-1293. (25) Phyi [[nang]] [[gsang gsum]] gyi bon-sde Ia [[dbang]] lung [[byin-rlabs]] dang
  
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bcas zhus [[shing]] [[thugs rgyud]] sbyangs........ [[rtse gcig]] yengs-med du [[thugs-dam]] [[mdzad]] de.
  
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[[The Practice of Dzogchen]] in the [[Zhang Zhung]] [[Tradition]] of [[Tibet]]
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(26) On dByil-ston khyung-rgod-rtsal, b. 1175, see [[Karmay]], Treasury, ibid., pp. 173-174. (27) On Lung-stan [[lha-gnyan]], 11 cen., see [[Karmay]], Treasury, pp. 113115. (28) On rMa-ston srid-'dzin, b. 1092, see [[Karmay]], Treasury, pp. 167168. (29) dBang lung [[khrid]] [[byin-rlabs]] bcas. (30) La-stod gyi [[bLa-ma]] [[rtogs-ldan]] [[dad-pa]] [[shes-rab]] had gone on [[pilgrimage]] ([[gnas]] [[bskor]]) to all the [[monasteries]] (grwa-sa), places of practice and [[realization]] (grub [[gnas]]), and great [[holy places]] ([[gnas chen]]) [[sacred]] to the [[Bonpos]] in {{Wiki|Central Tibet}} ([[dbus gtsang]]) before he came to v isit dBen-sa-kha dgon-pa. This [[master]] is also known as [[bLa-ma]] [[rtogs-ldan]]. The [[epithet]] [[rtogs-ldan]] means a [[yogin]], literally "[[one who possesses understanding]]."
  
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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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(31) From mTshan-ldan [['dul-ba]], otherwise known as [[Bru-sha]] '[[Dul-ba]] [[rgyal-mtshan]], he requested the [[scriptural]] authorizations (lung) of the rDzogs-pa [[chen-po]] [[A-khrid]] [[dmar]] [[byang]] and the [[Dri-med]]
  
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drawing made of [[rainbows]] [[having the nature of]] the [[five lights]]. The
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[[lhan-skyes]] [[dbang]] ye [[dbang]] chen-mo. On the [[A-khrid]] system of [[Dzogchen]], see Per Kv earne, "[[Bonpo]] Studies: The [[A-khrid]] System of [[Meditation]], Part One: "The [[Transmission]] of the A­ [[khrid]] System," in [[Kailash]] v. I, n. 1, pp. 19-50, Part Two: "The [[Essential Teachings]] of the [[A-khrid]] System, in [[Kailash]] v. I, n. 4, pp. 248-332, [[Kathmandu]] 1973. The second text is also known as the [[sNyan-rgyud]] [[rig-pa]] gcer-mthong. It has been republished as the [[sNyan-rgyud]] [[rig-pa]] gcer-mthong gi skor by the [[Tibetan]] [[Bonpo]] [[Monastic]] Centre, [[Dolanji]], HP, [[India]] in 1972.
  
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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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(32) [[sNyan-rgyud]] kyi lung. A lung or [[scriptural]] authorization takes the [[form]] of the [[Lama]] reading the text aloud to the [[student]]; this authorizes the [[student]] to read the text on one's [[own]].
  
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The Explinltlon of the Conduct
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(33) gDams-pa 'di'i bka'-babs kyi rgyud-pa ya-ngal-ba [[yin]] zer-ba thos nas..... [[bLa-ma]] ya-ngal-ba was Yang-stan [[rgyal-mtshan]] [[rin-chen]],
  
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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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The Pract1ce of [[Dzogchen]] in the [[Zhang-Zhung]] [[Tradition]] of [[Tibet]]
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The Pract1ce of [[Dzogchen]] 1n the [[Zhang Zhung]] Tradit1on of T1bet
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the [[master]] who transmitted the [[Zhang-zhung snyan-rgyud]] to bLa­
  
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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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ma [[rtogs-ldan]] gcig-chod [[dad-pa]] [[shes-rab]] and therefore preceded him in the [[lineage]]. See [[Chapter]] Nine above.
  
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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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(34) [[bLa-ma]] gdan-sa-pa refers to Yang-stan [[rgyal-mtshan]] [[rin-chen]] whose [[monastic]] seat or place of residence ([[gdan-sa]]) was [[Samling]] (bsam-gling) in [[Dolpo]].
  
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(1) The manner in which it arises at the beginning (dang-po [['char tshul]]),
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(35) [[Mi ma yin]] Ia bka'-bsgos. These {{Wiki|non-human}} [[spirits]] (mi rna [[yin]]) are presummably the [[guardian spirits]] of the [[Zhang-zhung]] [[tradition]],
  
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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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Nyi-pang-sad and sMan-mo. See Appendix Three in Reynolds, The [[Oral Tradition]] from [[Zhang-zhung]], ibid. .
  
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The Explcmat1or1 of the Conduct
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(36) As their [[dreams]] were [[auspicious]] and indicated that the non­ [[human]] [[spirits]] would not [[cause]] {{Wiki|disturbances}}, after requesting his two companions to leave the room, the [[Togdan]] conferred upon [[Lama]] [[Gyalwa]] the Single [[Transmission]] (gcig-brgyud), as recounted in section five below.
  
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sPyod-krlltd
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(3 7) Grub-chen gong-ma [[rnams]] Ia mas-gus byas-pa'i thugs-rjes/ yid­ ches thag-chod [[spros]] [[mtha']] chod-pa 'byung gsungs-pas...... In this context, yid-ches is "[[belief]]," thag-chod is "definitive [[decision]],"
  
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[[mtha']] is "extreme," and [[spros-pa]] is "[[conceptual elaboration]]." Here "[[belief]]" is not just an opinion or just something [[intellectual]]; it involves one's whole being.
  
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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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(38) De [[yang]] [[mi rtog]] [[ye-shes]] kyi [[bde-ba]] [[khong]] nas [[shar]] tel bzung '[[dzin]] mtshan-ma'i chu [[rgyun]] chad-pa dang.
  
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(39) That is to say, the [[Trikaya]] becomes [[visible]] as [[Thodgal]] [[visions]] (mthar thug [['bras-bu]] [[sku gsum]] mngon du gyur-pas).
  
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The Pract1ce of [[Dzogchen]] 1n the [[Zhang Zhung]] [[Tradition]] of [[Tibet]]
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(40) Thereby the Great [[Bliss]] remained in its [[own]] original [[condition]] of the [[Dharmakaya]] and he came to behold the face of his [[own]] [[Yidam]] [[Tsochok]], whereupon the Generation Process ([[bskyed-rim]]) and the [[Perfection]] Process ([[rdzogs-rim]]), all [[emanating]] and reabsorbing, were {{Wiki|liberated}} into their [[own]] original [[condition]] ([[bde-chen]] bon­ sku'i [[rang sa]] [[zin-pa]] dang [[yi-dam]] gtso-mchog gi zhal gzigs/ [[bskyed rdzogs]] 'phro 'du [[rang sar grol]]). Thereafter [[immeasurable]] numbers of [[liberations]] of [[experience]] and [[understanding]] were born in his [[mind]] (myong rtogs kyi [[grol-ba]] dpag med-pa thugs Ia [['khrungs]]). [[Tsochok]] (gtso-mchog) is the central [[meditation deity]] ([[yi-dam lha]]) of the [[Zhi-khro]] cycle of the [[Bonpo]] [[Book of the Dead]]. Therefore, he is reminiscent of the [[Nyingmapa]] [[meditation deity]] Che-mchog who occupies much the same position. [[Tsochok]] is also one of the five [[principal]] [[Yidams]] of the the [[Bonpo]] system of the Father
  
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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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Notes to the Trar1slations
  
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The Explamt1on ot HlP Conduct
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!201
  
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sPyod-khnci
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[[Tantras]] ([[pha rgyud]]). [[Emanation]] and reabsoption ('phro 'du) is an important practice of the Generation Process ([[bskyed-rim]]), involving the [[emanating]] of [[rays of light]] from the [[seed syllable]] (sa­ [[bon]]) that represents the [[essence]] of the [[meditation deity]] and the reabsorption of these same [[rays of light]] now bearing the [[blessings]] of the [[Buddhas]] into the [[seed syllable]] once again. Thereupon the [[transformation]] into the [[deity]] occurs. (41) 'Khrungs [[nyid]] kyi mdzad-pa'i bka'-brten [[yang]]/ [[phyi nang]] [[gsang gsum]] bsdus nas.
  
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(42) The [[scripture]] (gzhung) referred to here is the Thun-mtshams bco­ lnga-pa.
  
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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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And the back-up {{Wiki|literature}} (rgyab) refers to the rGyab skor [[rin-chen]] gsa!-'debs, var. Ngo-sprod rin-po-che'i gsa!-'debs rgyab skor gyi gdams-pa, pp. 117-185 in A Tri Thun Tsham cha­ na dan, ibid. (43) sPyang-'phags, var. rkyang-'phags, otherwise unidentified. (44) bLa-ma'i brgyud-pa'i [[rnam-thar]], f. 103. [[Bru-sha]] [[btsun]] indicates [[Bru-chen rgyal-ba g.yung-drung]]. His previous [[incarnation]], sNang­ ba mdog-can, was a great [[Bonpo]] [[Wikipedia:Sage (sophos|sage]] in early times. (45) His younger brother was Bru [[Nam-mkha']] 'od-zer and his nephew was Bru-ston bSod-nams [[rgyal-mtshan]]. The {{Wiki|biography}} of this last [[master]] has also been translated by [[Kvaerne]]. See Per Kvearne, "[[Bonpo]] Studies: The [[A-khrid]] System of [[Meditation]]," Part One, ibid., pp. 41-46. AsKvaerne points out, there are some differences between the {{Wiki|hagiographical}} text found in the collection that we have here and the one included in the [[A-khrid]] collection. (46) This importand [[A-khrid]] text has been translated in part by {{Wiki|Per Kvaerne}}. See the translation of the Thun-mtshams bco-lnga-pa [[man-ngag]] [[khrid]] kyi rim-pa lag-len thun-mtshams dang bcas-pa in PerKvaerne and Thubten Rikey, The Stages of [[A-khrid]] [[Meditation]]: [[Dzogchen]] Practice of the [[Bon Tradition]], {{Wiki|Library of Tibetan Works and Archives}}, {{Wiki|Dharamsala}} 1996. Also see Per Kvearne, "[[Bonpo]] Studies: The [[A-khrid]] System of [[Meditation]]," Parts One and Two, ibid. (47) For the translations of the {{Wiki|hagiographies}} ([[rnam-thar]]) of the [[masters]] in the [[lineage of transmission]] ([[brgyud-pa'i bla-ma]] [[rnams]]), see Reynolds, The [[Oral Tradition]] from [[Zhang-zhung]], ibid. (48) The translation of the [[preliminary practice]] text ([[sngon-'gro]]), made in accordance with the oral commentaries by Lopon Tenzin
  
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[[The Practice of Dzogchen]] 1n the [[Zhang-Zhung]] Tri1dlt1on of T1bet
  
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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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Namdak, is found in Appendix Two in Reynolds, The [[Oral Tradition]] from [[Zhang-zhung]], ibid.
  
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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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(49) According to the text of the [[principal]] practice ([[dngos-gzhi]]) composed by Druchen, "Second (that is, following after the first part consisting of the [[preliminary practices]]), in between (while one is on the [[spiritual path]] before [[attaining]] the goal), in terms of the stages of the [[principal]] practice that brings about the ripening and [[liberation]] of one's [[mind-stream]], there are three parts:
  
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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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1. At the beginning, without any [[grasping]] at [[thoughts]], one fixates the [[mind]] (thog-mar [[sems]] rna [[zin-pa]] zin-par [[byed-pa]]),
  
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The cxpl;culat1on of t11e ConCJIICt:
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2. In the middle, when [[mindfulness]] does not yet abide steadily, one employs (various [[methods]]) to bring about its abiding steadily (bar du [[dran-pa]] mi [[gnas-pa]] gnas-par [[byed-pa]]), and
  
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sPyod-khncll175
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3. And finally, when [[Self-Awareness]] is not yet clear, one employs (various [[methods]]) to make it clear (tha-mar [[rang-rig]] mi gsal­ ba [[gsal-ba]] [[bya-ba]])." T he first part outlines the practice of [[Trekchod]] by way of an explanation of how to fixate the [[mind]] ([[sems 'dzin]] gyi [[khrid]]), the second part explains the various [[methods]] of practice of the [[dark retreat]], and the third part elucidates the various [[methods]] of the practice of T hodgal, that is, the practice of [[vision]] with sunlight. T his text is translated below.
  
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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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(50) Translations of the four supplementary texts dealing with the view, the [[meditation]], the conduct, and the fruit ([[Ita sgom spyod]] 'bras bzhi), respectively, will be found below.
  
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in one's [[mind-stream]],
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(51) For a translation of this text, together with a commentary based on [[Lopon Tenzin Namdak's]] [[oral instructions]] for making a [[dark retreat]], see Part Two below. It was originally privately published as Reynolds, The Seven-fold Cycle of the C lear Light, [[Bonpo]] Translation Project (privately printed), {{Wiki|San Diego}} and {{Wiki|Amsterdam}}
  
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there will be
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2001. (52) See also Reynolds, The [[Guru Yoga]] ofTapihrit sa and the Preli minary Practices of the [[Zhang-zhung Nyan-gyud]], [[Bonpo]] Translation Project, [[Vidyadhara]] Publications, 1999. Also Reynolds, The [[Oral Tradition]] from [[Zhang-zhung]], ibid., pp. 217-251.
  
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produced,
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Notes to the Translat1ons
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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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1761
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j203
  
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[[The Practice of Dzogchen]] in the [[Zhang-Zhung]] [[Tradition]] of [[Tibet]]
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2. Notes to the Outlines of the Contents
  
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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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(1) [[sNyan-rgyud]] rgyal-ba'i phyag-khrid in the [[sNyan-rgyud]] nam­ [[mkha']] '[[phrul]] [[mdzod]] drang nges skor dang [[zhang-zhung]] snyan­ rgyud skor, [[Tibetan]] [[Bonpo]] [[Monastic]] Centre, [[Dolanji]], HP [[India]],
  
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forceful
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1972, ff. 539-726. (2) [[Zhang-zhung snyan-rgyud]] kyi [[lo-rgyus]] [[rnam-thar]] dang bcas-pa (ff. 539-589). (3) sNgon-'gro rim-pa [[rnams]], "the stages of the [[preliminary practices]]," in the litho edition, whereas the text is entitled in the [[xylograph]] edition [[Bon]] [[spyod]] dgu rim, "the nine stages for the conduct of [[Bon]]," (ff. 591-607). (4) Tshig-bshad, "the [[exposition]] of the words," (5) See Reynolds, The Oral Traditon from [[Zhang-zhung]], ibid., pp. 260-279, 325-343. (6) See the translation of The Seven-fold Cycle of the [[Clear Light]] below in Part Two.
  
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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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(7) Oral [[communication]] LTN. (8) See Reynolds, Selections from the [[Bonpo]] [[Book of the Dead]], [[Bonpo]] Translation Project (privately printed), [[Copenhagen]] 1997. (9) On [[dream yoga]], see W Evens-Wetz, [[Tibetan]] [[Yoga]] and Secret [[Doctrines]], [[Oxford University Press]], [[London]] 1935, and on a [[Bonpo]] system of [[dream yoga]], see [[Tenzin Wangyal Rinpoche]], The
  
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[[Chapter]] Seven
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[[Tibetan]] [[Yogas]] of [[Dream]] and [[Sleep]], [[Snow Lion]], [[Ithaca]] NY 1998.
  
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The Explanation of the Fruit: dMar-khrid
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(10) This unfolding of the [[evolution]] of the [[visions]] of [[Samsara]] and of [[Nirvana]] are given in more detain in a number of texts in the collection, such as the '[[Khor-lo]] bzhi shrugs and the '[[Od-gsal]] [[sems]]
  
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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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kyi [[me-long]].
  
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The direct introduction where the example and the real· meaning
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(11) On the dying process and the [[Bardo experience]] according to the [[Zhang-zhung]] [[tradition]], see Reynolds, Selections from the [[Bonpo]]
  
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II.
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[[Book of the Dead]], ibid. It is planned to reprint an expanded version of this work in the {{Wiki|future}} under the title [[Path]] of the [[Clear Light]], forthcoming. On [[Tibetan]] [[funeral]] customes in general, see Bryan]. Cuevas, The [[Hidden History of the Tibetan Book of the Dead]], [[Oxford University Press]], [[Oxford]] 2003, and on a [[Bonpo]] [[funeral]] [[rites]] in particular, see {{Wiki|Per Kvaerne}}, [[Bon Religion]]: A [[Death]]
  
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The direct introduction to [[Energy]] as being self-manifestation
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[[Ritual]] of the [[Tibetan]] [[Bonpos]], Brill, [[Leiden]] 1985.
  
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III.
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204\
  
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The direct introduction to the [[Trikaya]] that represents the Fruit
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[[The Practice of Dzogchen]] in the [[Zhang-Zhung]] [[Tradition]] of [[Tibet]]
  
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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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(12) For [[discussion]] of the historical evelution of the [[Buddhist]] {{Wiki|concept}}
  
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\
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of the [[Bardo]], see Cuevas, The [[Hidden History of the Tibetan Book of the Dead]], ibid.
  
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178 [[The Practice of Dzogchen]] in the [[Zhang-Zhung]] [[Tradition]] of T1bet
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3. Notes to the Translation of the [[Principal]] Practices Text (1) [[Kun tu bzang-po]] khyab bdal 'gro 'dren/ [[rang-rig]] mngon du gyur Ia [[phyag]] 'tshal-lo. (2)
  
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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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gNyis-pa bar du [[rgyud smin]] [[zhing]] grot-bar [[byed-pa]] dngos-gzhi'i rim-pa Ia [[gsum]] [[ste]]/ thog-mar [[sems]] rna [[zin-pa]] zin-par [[byed-pa]]/ bar du [[dran-pa]] mi [[gnas-pa]] gnas-par [[byed-pa]]/ tha-ma [[rang-rig]] mi gsal­ ba gsal-bar [[bya-ba]].
  
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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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(3) Dang-po Ia sgron-ma las/ dran-pa'i [[sems]] ni 'ad Ia bzhung. (4) mThing-shog las/ 'ad [[khyim]] 'khor-ba'i dmar-khrid. (5) De Ia [[gsum]] [[ste]]/ Ius kyi gnad dang/ lta-stangs kyi gnad dang/ bslab­ bya'i gnad-do.
  
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B.
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(6) Dang-po Ia/ Ius kyi [[phyag-rgya]] lnga yis [[srog]] [[kyang]] being/ zhes­ pa/ [[smad]] kyi [[rtsa rlung]] [[sdom]] [[phyir]] skyil-khrung bca'/ rus tshigs khrol bu [[sdom]] [[phyir]] tshigs-pa bsrang/ [['du-byed]] gnad du gcun [[phyir]] [[mnyam-bzhag]] bya/ [[smra]] brjod [[rtsol-ba]] gzhoms [[phyir]] mgrin-pa dgug/ [[gzung 'dzin]] gcud Ia bar [[phyir]] lta-stangs gzir.
  
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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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(7) De [[yang]] [[g.yo]] na [[steng du]] 'don/ g.yas ni [['og]] tu mnan/ [[srin]] lag yid tsam bkug-pa ni [[khyad-par]] gyi gnad! de'i dus su Ius kyi nywa bzhi rtsa bzhi las sags/ Ius cha cha nas [[khrims]] [[kyis]] bsgrims Ia gcun-no/ Ius ky nywa bzhi rtsa bzhi las sags Ius cha cha nas [[khrims]] [[kyis]] bsgrims Ia gcun-no.
  
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C.
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(8) gNyis-pa Ia/ [[mdun]] [[phyogs]] mi nye mi ring-pa'i [[sari]] 'ad 'khor ran­ par [[bskor]] de! [[rig-pa]] mig dang bstun Ia/ gyen thur g.yas g.yon du [[lta-ba]] rna yin-pal [[mdun]] tshugs dril Ia/ phur tshugs su 'bug-pa'i tshul lam/ [[khab]] mig tu khud-pa 'dzud-pa'am/ [['ben]] Ia [[mda']] 'phen­ pa !tar/ Ius [[kyis]] rnam-'gyur/ [[ngag]] gis brjod rtsol/ [[sems]] [[kyis]] snga [[bsam]] phyi mno/ gang [[yang]] med-par hrig-ge-ba Ia/ rang-lugs [[rtse gcig]] tu tu-re bring-nge wal-le khyug-ge gzir-ro.
  
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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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(9) De'i dus su kha chu sna chu ci byung [[yang]] [[rang babs]] su gtong/ Ius [[sems]] gcun [[zhing]] gnad Ia bar-bar bya.
  
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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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(1 0) Thun [[tshad]] ni snga thun Ia sa-le 'ad nyis brgya Ia! de nas phyi thun Ia sum-brgya las sags bun [[thang]] du spar-ba'o. ( 11) [[Yang]] snga dgos dus su [[sangs-rgyas]] [[sems-can]] [[bzang ngan]]/ [[yod med]] lta-mkhan/ kho Ia rgyu [[rkyen]] [[ngo-bo]]! [[gzugs]] [[dbyibs]] kha-dog
  
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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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Nott:s to tile Translat1cns
  
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The Explanatrorl of tr1e Frurt dMar-ktmd
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1205
  
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]179
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[[mtshan-nyid]] ngo-bzung ci 'dra-ba [[zhig]] 'dug/ [[yang]] [[yang]] Ita ru bcug Ia dri. (12) [[Yang]] dang-po byung sa/ bar du [[gnas]] sa/ tha-ma 'gro sa tshol du bzhug. (13) [[Yang]] phyi 'byung-ba! [[nang]] rgyu Ius/ mthe-ba spyi-bo nas dma'-ba rkang mthil yan-chad tshol du bzhug/skyon yon gyi zhu thug bya/ legs-par shes-pas rtsad bead. (14) De-/tar [[nyams]] su blangs-pas/ ci [[zhig]] Ia 'gyu [[byed]] kyi [[dran-pa]] rna! du phebs nasi 'dzin-med [[chen-po]] rab ru-sbal 'khar gzheng du bcug­ pa !ta-bu gang la [[yang]] [[nyam]] mi nga pa dang/ 'bring [[lcags]] [[sbubs]] nas chu '[[dren-pa]] !ta-bu! tha-ma bung-bas rtsi Ia 'jibs-pa !ta-bu! rnam­ 'gyur cung-zad [[ngang]] chas-par 'byung [[ste]]/ rna! du phebs [[shing]] zin [[rtags]] tshang-ba dang/ [[mtshan-med]] Ia pheb la bsgom du bzhug-go. (15) [[Rig-pa]] [[mdun]] tshugs su [[mkha']] Ia gtad-do! de la [[yang]] zin [[rtags]] rna [[tshang]] na/ [[rig-pa]] tshugs su [[mkha']] Ia [[gtad]] de! [[HUM]] [[HRI]] las sags rna ning [[sgra]] gang [[yang]] rung-ba Ia khrid-do. (16) De nas [[kyang]] dka' [[nang]] Ia dub kyi las rtsol-pas/ dub-pa dang ngal­ sos dang bstun te [[khrid]]. (17) dMigs rten [[kyang]] [[me-long]] [[lha]] sku'i mdzod-spu las sags su gtad-do! lar me [[rlung]] shas che-ba la zin [[rtags]] snga-bar 'ong [[ste]]/ rjes nas gags su 'gro/ chu [[rlung]] shas che-ba Ia zin [[rtags]] 'phyi [[ste]]/ rjes nas grogs su 'ong/ [[sngar]] [[khrid]] rna phog na brda [[thabs]] rten 'brei/a khrid-par sla! dred-pa'i [[rigs]] Ia bya shor-bas gdab-pa dka'. (18) bCud !dan gyi dpon-gsas [[yod]] [[ngang]] Ia [[yang]] mi thebs mi srid! rang rig-pa'i [[rgyal-po]] [[btsan]] du zin-pas/ [[sems 'byung]] dran-pa'i dmag mi [[cham]] Ia phebs! [[rtog tshogs]] 'khrul-pa'i [[khyi]] rgod rdong Ia thogs-pa [[yin]] te. (19) sPyi rgyud las/ [[rgyal-po]] btson du bzung! dmag mi [[cham]] Ia phab! nyon-mongs-pa'i [[khyi]] rgod gtun Ia btags. (20) Lung {{Wiki|drug}} las/ [[mtshan]] dmag (mdag?) la [[sems]] [[gtad]] na/ je zhi je rnam-rtog zhi! je gsa! je gsa! [[ye-shes]] skye. (21) mTshan-ma [[sems-'dzin]] gyi [[khrid]]. (22) gNyis-pa [[dran-pa]] mi [[gnas-pa]] gnas-par [[bya-ba]] la! sgom-pa'i [[gnas]] [[rang-bzhin]] gyi mun bung-nga !dan-pal sa [[phug brag]] phug spyil-po khang-pa gang [[yin yang]]/ [[yang]] thog mtho [[zhing]] [[nang]] [[yangs-pa]] Ia/ zhal Ia legs-par byas Ia/ gsa! [[khang]] phyi rub Ia [[nang]] [[yangs-pa]] sgo 'khyuog rim-pa [[gsum]] yod-pas bcad-pa'i [[nang]] du! sang-ba'i gsa! kung cung tsam [[yang]] med-par 'dugs bde-bar bcas tel [[snang-ba]] 'i gsa! [[khung]] cung tsam [[yang]] med-par 'dugs bde-bar bcas te.
  
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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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206
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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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180
 
  
 
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\
  
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The Practice of Ozogchen 1n the [[Zhang-Zhung]] Trad1t1on of [[Tibet]]
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[[The Practice of Dzogchen]] in the [[Zhang-Zhung]] [[Tradition]] of [[Tibet]]
  
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A.
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(23) [[Nyams]] su blang tshul [[la gsum]] [[ste]]/ ji !tar [[sgom-pa]] dang de'i bslab
  
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The direct introduction (to [[visions]]) as being [[self]] [[arising]] ([[rang shar]]
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bya dang rgyudIa 'char tshul-lo. (24) Dang-po gzer-bu las/ bsdam-pa [[gsum]] gyis g.yeng-ba'i las [[spang]]/
  
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B.
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glod-pa [[gsum]] gyis blo rna! du dbab ces-pa Ia [[gsum]] [[ste]]/ Ius kyi [[bya-ba]] bsdam nas [[byar med]] du glod-pa/ [[ngag]] gi smra-ba bsdam nas brjod med du glod-pa/ [[sems]] kyi [[dran-pa]] [[bsam]] bsdam nas [[bsam]] [['das]] su glod-pas/ mi rtog-pa'i ting-'dzin skye-ba'o. (25) De ni dmus shes-par byas tel Ius kyi bya-byed mi [[dge-ba]] [[gsum]]
  
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The direct introduction (to [[visions]]) being self-manifestations
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mam/ [[lung ma bstan]] son ma tshong [[khrom]]/ rgyug 'dur bza' [[bzo]] [[bya byed]]...... ngal-sos su gzhug/ de !tar [[ma byas]] na [[bya byed]] sna­ [[tshogs]] [[kyis]] rtsa 'khrug des [[rlung]] 'khrug des [[sems]] 'khrug nas mi rtog-pa'i [[ting-nge-'dzin]] skye-ba'i [[gnas]] med-pa'i [[phyir]]/ de !tar glad­ pas rtsa 'dull [[rlung]] 'jags/ [[shes-pa]] [[rang sa]] zin nas [[mi rtog-pa]] gnad du phebs-pas...... (26) De nas [[khyad-par]] gyi Ius gnad Ia/ [[phyag-rgya]] lnga yis Ius kyi [[srog]]
  
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du [[ngo-sprad-pa]]) and ([[rang-snang]] dun go-sprad-pa).
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[[kyang]] [[beings]]/ zhes-pas zhabs skyil-krung/ [[phyag]] [[mnyam-bzhag]] sgal-tshigs drang-po/ mgrin-pa cung tsam dgug/ spyan thad-kar blta'o. (2 7) De-ring nas [[ngag]] gi mi [[dge-ba]] bzhi las sogs-pa ma dag-pa dang/
  
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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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[[lung ma bstan]]/ long gtam ku re bzhad-pa gad khad! gleng long [[rnams]] dang/ [[dge-ba]] [[yin yang]] bzlas brjod! klog 'don/ dbyangs gyer­ ba thams-cad [[kyang]] [[spang]] Ia/ brjod med lkugs-pa'i tshul du glod Ia ngal-sos su gzhug. (28) De-/tar bcug-pas/ brjod tshigs bskyed-pa'i [[rlung]] mi g. yo rtsa mi
  
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[1 OJ
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'gull [[sems]] ni 'khrug-par mi rtog-pa'i [[ting-nge-'dzin]] skye-ba'i dgos­ pa yod-do. (29) Des na de-ring nas [[sems]] kyi [[ngan]] [[rtog]] mi [[dge-ba]] [[gsum]] [[dug lnga]]
  
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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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[[sogs]] dang/ [[lung ma bstan]] [[sngar]] byas zin dang/ dbye rgyu/ rang­ bzhin gyi [[bsam]] mno [[rtog]] dpyod thams-cad! bzang [[rtog]] [[yin yang]] [[lha]] [[sgom]] yig [['bru]] spro bsdu mtshan-ma'i [[ting-nge-'dzin]] las sags thams-cad bshol Ia! res shig [['dod]] [['dod]] [[re re]] [[dogs]] dungs dungs-pa gang [[yang]] med-par kun-gzhi'i [[klong]] du dran rig [[bsam]] [['das]] su glod la ngal sos su gzhug. (30) De-/tar [[ma byas]] na rtsa'i lamIa [[rlung]] gi rta zhon yid kyi mi 'gyus
  
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[11]
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nasi mi rtog-pa'i [[ting-nge-'dzin]] skye-ba gegs byed-pa'i phyir-ro/ des na [[rang sa]] rang thog tu bcas bcos dang nga sgre log med-par/ thol'byung rbad tshod [[gzhi]] med rtsa bra! du khrol-le bzhag-go.
  
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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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Notes to the Translattons
  
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[1l] Again, [[Rigpa]] is similar to the
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1207
  
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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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(31)'Das-pa'i rjes mi bead! ma 'ongs-pa'i sdun mi bsu/ [[kun-gzhi]] khyab­ bdal chen-po'i [[klong]] du! [[rig-pa]] rtsa bra! so-ma [[rang sa]] rang thog tu bza' [[bzo]] bsgul bskyod med-par/ [[yin-lugs]] bzhin 'jog-pa'o.
  
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[13]
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(32) [[Bying rgod]] rmug-po [[gsum]]. (33)Las dang-po'i dus su thun ches na/ hying rgod ldeng-po las sags su 'gro/ [[chung]] na [[nyams]] rtogs mi skye-bas/ sa-le 'od 'phreng skor re nasi zhag re Ia bun [[thang]] 'gyur bsring/ thun bar du [[snying-rje]] mas-gus gnad du bsnun/ sgsog gtsong sngo rngad las sags 'byung­ ba mi snyom-pa'i zas dang! grib zas dang zas mi za/ zas gas kyi cha bsnyam/ me dang nyi-ma Ia mi bsdad! [[phyi nang]] gi 'gul bead! ye­ shes 'grib-pas gang [[gnyis]] kyi dus su ngal chun tsam gsa/ bcud-ldan [[thabs]] Ia mkhas-pa'i dpon-gsas dang ma bral-ba bya/ [[le-lo]] dang [[btang-snyoms]] byung na [[bdag]] Ia mngan '[[tshang]] [[bgrang]]/ brtson­ 'grus drag-pas [[yang]] dang [[yang]] du bskul 'phel-ba Ia dag 'brad! 'grib-pa Ia [[zhum-pa]] mi bya'o. (34)Dang-po blo byas kyi [[zhi-gnas]] skye! bar du [[rang-bzhin]] gyi [[zhi-gnas]] 'char/ tha-mar mthat-thug gi [[zhi-gnas]] Ia brtan-pa thob-pa 'byung [[ste]]. (35)sNyigs-ma [[klong]] du thim nas dwangs-ma 'ad du gsa!/ blo yi g.yang­ [[lugs]] bud nas [[rig-pa]] gcer-bur 'char/ rtog-pa'i sprin [[tshogs]] [[sangs]] nas [[ye-shes]] [[sgrib]] g.yogs med. (36)sNyigs-ma 'gyu [[byed]] [[rtog tshogs]] blo yi dran rig [[kun-gzhi]] Ia thim nasi dwangs-ma rang-'byung [[ye-shes]] 'ad du [[shar-ba]] ma rnyogs­ pa'i chu dwangs-ma 'dra/ [[gzung 'dzin]] g.yang-lugs gas dang 'dra­ ba bra! nasi [[rig-pa'i ye-shes]] rjen-par [[shar-ba]] bskyes-bu 'i gas dang bral-ba 'dra/ [[bzang ngan]] dran [[rtog]] sprin dang 'dra-ba [[sangs]] nasi kun-gzhi'i rang mdog rnyed-pas [[nam-mkha']] dwangs-ma 'dra-ba rgyud Ia 'char. (37)gZhan [[yang]] mun-khang skya 'od byed-pa'am/ de'i [[phyi nang]] thams-cad ma sgrib-par sa-le [[gsal-ba]] dang/ [['og]] gi 'byung lnga'i [[rtags]] [[rnams]] [[kyang]] cung-zad 'char Ia/ [[shes-pa]] Ia [[mi rtog-pa]] btang gis mi thong-ba'i [[ting-nge-'dzin]] rgyud Ia skye'a. (38)mTshan-med [[zhi-gnas]] kyi [[khrid]]. (39)gSum-pa mi [[gsal-ba]] gsal-bar byed-pa'i gdams-pa Ia [[gsum]] [[ste]]/ spyir [[nyams]] su blang-ba! [[bye-brag]] tu [[nyams]] su blang-ba! gnad kyi gdams-pas bogs 'don-pa'o. (40)Dang-po Ia rgya-mtsho [[chen-po]] gyen du bskyod! [[lcags]] ri mun-pa'i [[mtha']] Ia [[gtad]]! dran-pa'i [[sems]] ni 'od Ia bzung! 'gyu-ba yid ni [[sgra]] Ia btu!/ [[rig-pa'i rtsal]] ni zer Ia sbyang.
  
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B. The [[Visions]] as being Self-Manifestations In terms of the second [[consideration]]
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2os[
  
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(the v1s1ons being self­
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[[The Practice of Dzogchen]] 1n the [[Zhang-Zhung]] [[Tradition]] of [[Tibet]]
  
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[[manifestations]]), there are three subsections:
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(41)De Ia [[gsum]] [[ste]]/ gnad lnga'i sgo nas gcun-pa dang/ [[thabs lam]] gyi [[rkyen]] gyis btsa'-ba dang/ rgyud Ia bsten-pa'i 'char tshul-lo. (42)sGom-pa'i [[gnas]] [[shin]] tu gnad che [[ste]]. (43)De'i dus su snga [[bsam]] phyi mno dang/ [[glo-bur]] gyi [[dran-pa]] thams­ cad thol-byung rtsad chad du btang Ia/ [[shes-pa]] Ia [[shar]] Ia ngar bskyed de! [[gzhi]] med rtsa bra! du hrig-ge-ba Ia bzhag-go.
  
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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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(44) [[Srog]] gi [[rlung]] rig dril te. (45) rGyu-mtshan g. yon [[phyogs]] Ia [[ye-shes]] kyi rtsa sgo [[yod]] [[cing]]/ nyon­ mongs-pa'i rnam-rtog rgyun-chad-pa'o. (46)gSum-pa Ia! de !tar [[nyams]] su blangs-pas rig-pa'i dangs snyigs phyed/ [[rlung]] [[sems]] gnad du zin/ rtsa'i sgo phyed-pas rgyu [[rkyen]] tshang-ba'i me/ [[rlung]] gis spur-ba !tar [[rig-pa]] '[[od gsa]]! du gnas-pa'i rang [[mdangs]]/ phyi ru mi 'char-ba'i [[thabs]] med-do. (47)gNas {{Wiki|drug}} las/ [[gzhi]] tsi-ta'i [[dbus]] na [[gnas]]/ lam rtsa Ia phyung/ sgo chu'i sgron-ma Ia [[shar]] tel dung-khang klad-pa'i [[dkyil]] [[dbus]] na/ dbu­ ma Ia! tsang-ri pur-lang gi rtsa zhes [[bya-ba]]! [[rtsa-ba]] gcig Ia rtse-mo [[gnyis]] su gyes nasi rtsa sgo zar-ma'i me-tog kha bye-ba !ta-bu Ia rig-pa'i sgo dong de! tsa de'i [[sbubs]] nas 'ad lnga rma-bya'i mdongs !ta-bu [[shar]]. (48)sGron-ma las/ mun-pa zer-ldan smrag rum du gnang gsa/ 'ad kyi gzhal-yas [[mthong]]. (49)Lhag-mthong '[[od-gsal]] gyi khrid-do.
  
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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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(50) gNyis-pa [[bye-brag]] tu [[nyams]] su blang-ba Ia [[gnyis]] tel [[snang]] gsa/ nam-mkha'i ting-nge '[[dzin]] Ia sbyang-ba dang/ rang gsa! sgron-ma'i ting-nge '[[dzin]] Ia sbyang-ba'o.
  
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(3) The direct introquction where the {{Wiki|sounds}} are like the [[inherent]] •
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(5 I) Dang-po Ia bzhi [[ste]]/ [[gnas]] [[gang du]] [[nyams]] su blang-ba dang/ dus nam gyi [[tshe]] [[nyams]] su blang-ba dang/ tshul ji-ltar [[nyams]] su blang­ ba dang/ [[nyams]] [[snang]] '[[od-gsal]] gyi 'cher tshul-lo. (52)gNyis-pa dus ni [[gong]] gi mun-pa'i [[rnal-'byor]] gyi [[rtags]] [[rnams]] shari ting-nge '[[dzin]] Ia brtan-pa cung-zad thob-pa...... (53)sNgo [[dro]] [[klu]] [[dbang]] [[phyogs]] su Ita/ dgong kha dri-za'i [[phyogs]] su Ita. (54)gSum-pa [[sgom]] tshul Ia/ 'di [[nyid]] kyi sgrom-ma las/ kun gsa/ [[sems]] kyi [[me-long]] de! [[snang]] gsa! [[nam-mkha']] mthongs su bstan.
  
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{{Wiki|sounds}} of the echoes ([[sgra]] [[rang sgra]] brag-cha !tar ngo-sprad­ pa'o).
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(55) gNad lnga'i sgo nas [[nyams]] su blang-ba! [[bca'-ba]] Ius kyi gnad [[gong]] bzhin Ia.
  
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The Explanation of the Fru1t dMar-khnd
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(56) [[Lha]] khris las/ seng-ge 'gying-ba'am/ [[gsang-ba 'dus-pa]] lta-stangs [[kyis]] Ita. [[Sangwa Dupa]] (Skt. [[Guhyasamaja]]) was one of the [[principal]]
  
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1181
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Notes to the Trar1slatrons
  
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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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1209
  
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b.
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[[disciples]] of [[Tonpa Shenrab]], being the source for both the [[Tantras]] and [[Dzogchen]] in the [[Bon tradition]]. (57) [[Nam-mkha']] [[gsum]] [[sbyor]] gyi lag-len byas tel [[bar-snang]] [[stong-pa]]/ phyi srid-pa'i [[nam-mkha']] yin-pas de Ia [[gtad]]! rtsa'i [[sbubs]] stong­ pa/ [[nang]] dbang-po'i [[nam-mkha']] yin-pas de Ia gcun/ dems-nyid [[stong-pa]]/ [[yang]] gsang don [[rtags]] kyi [[nam-mkha']] yin-pas de Ia ngar bskyed.
  
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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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(58) mThing-shog las/ bzung '[[dzin]] gcud Ia bar Ia/ [[rlung]] rig gnad du bzung.
  
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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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(59) Mi 'jug-pa [[gsum]] gyi lag-len bya/ [[srog]] [[rlung]] [[yang]] du mi 'jug [[ste]]/ rig-pa'i rta yin-pas/ [[rlung]] rig dril te bzung/ rtsol-bas dgag tu mi 'jug [[ste]]/ rtsol-bas dgag tu mi 'jug [[ste]]/ dbugs kyi cha bsnyam [[ste]]/ dal gyis [[phyi nang]] du! rgyur gzhug gsang [[rlung]] rengs su mi gzhug [[ste]]/ [[khyad-par]] du [[rlung]] gi [[rlung]] rgyu dus su rab tu [[yang]] gcun-par bya [[ste]].
  
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[[eyes]]), one gazes fixedly into [[space]] ([[nang]] dbang-po'i sgron-ma ar
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(60) De nas mi 'bra! [[dam-tshig]] gi gnad Ia/ gzer-bu'i rtsa 'grel las/ mig rna btsun-par/ yul Ia char-re bzhag-pas/ [[kun-gzhi]] rtog-med ngos zm.
  
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c.
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(61) Mi 'gul-ba [[gsum]] gyi lag-len bya [[ste]]/ Ius rna 'gul na rtsa mi 'gul-bas/ [[bya byed]] [[g.yo]] 'gul mi bya/ rtsa rna 'gul na mig mi 'gul-bas/ bca' bcu phrag phrig mi bya/ mig rna 'gul nas [[sems]] mi 'gul-bas/ zam­ zim slab-sleb khral-khrel mi bya! far rig-pa'i gnad mig Ia 'char-bar shes-par bya'o.
  
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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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(62) gZer-bu las/ [[bzhag]] [[thabs]] [[gsum]] gyis [[sems]] [[kyis]] bzung zhes-pas/ [[bzhag]] [[thabs]] kyi lag-len bya [[ste]]/ [[bzo]] mi bya-bar so-mar [[bzhag]] ces-pas/ ched '[[dzin]] kyi dran blo dang bral-ba'o/ [[rang lugs]] [[chen-po]] gnyug­ mar [[bzhag]] ces-pas/ [[kun-gzhi]] [[yin-lugs]] kyi glad thog tu 'jog-pa'o/ bcos bslad med-par rnal-mar [[bzhag]] ces-pas/ bcas bcos dang bsgre log mi byed-pa'o.
  
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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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(63) sKya long long-hal breng-nge-ba. (64) [[Ye-shes]] lnga'i rang [[mdangs]] las. (65) She! mdog rig-pa'i [[thig-le]]! dngul-chu 'thor-ba !ta-bu dang/ 'ad lnga gur-khang gi [[thig-le]]/ 'ad kyi mu-khyud lnga lnga yis [[bskor-ba]] dang/ zer gyi thugs-rje'i nyag-thag [[dngul]] dkar nyag-thag brkyang-ba'am [[lcags]] kyi lu-gu-rgyud dang [[gdugs]] kyiu rtsibbs rna gshigs-pa'am skra shad [[bar-snang]] Ia [[gtor-ba]] Ita-bu....
  
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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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(66) [[Thabs lam]] gnad kyi gdams-pas/ [[ye-shes]] [[bde]] [[rlung]] dbu-mar cun-zad 'dus/ [[rlung]] [[sems]] kyi sbyor-bas rtsa yi sgo cung tsam phyed! [[nyams]] len gyi stabs [[kyis]] rig-pa'i [[dwangs]] snyig phyed nasi phyi ru !hag-
  
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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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I
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182\
 
  
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The Pract1ce of [[Dzogchen]] in the [[Zhang-Zhung]] [[Tradition]] of [[Tibet]]
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The Pract1ce of [[Dzogchen]] 1n the [[Zhang-Zhung]] Trad1t1on of T1bet
  
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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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[[mthong]] '[[od-gsal]] kyi [[snang-ba]] 'char-ba'i [[mgo]] tshugs [[shing]]/ [[nang]] du [[ka-dag]] gi [[rig-pa]] gcer-bur bud nas [[nyams]] rtogs ji gsa! du 'byung-ba'i dus [[yin]] tel [[phyi nang]] [[yon-tan]] 'jug-pa dus [[gcig tu]] rgyud Ia sky-bas/ de'i dus su brtson-'grus bskyed-pa gal [[shin]] tu che'o.
  
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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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(67) '[[Od-gsal]] nam-mkha'i ting-ng '[[dzin]] gyi [[khrid]]. (68) Rang gsa! sgron-ma'i ting-nge '[[dzin]] [[nyams]] su blang-ba Ia bzhi [[ste]]/ [[gnas]] [[gang du]] [[nyams]] su blang-ba dan/ dus nam gyi [[tshe]] [[nyans]] su blang-ba dang/ tshul ji-ltar [[nyams]] su blang-ba dang/ de !tar [[nyams]] su blangs-pas [[yon-tan]] 'char tshul-lo.
  
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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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(69) Gang gyi [[spyi]] dang [[bye-brag]] gi [[nyams]] Ia brtan-pa cung tsam thob! drod [[rtags]] rgyud Ia [[shar-ba]] dang/ [[gnas]] [[rang-bzhin]] gyis dben-pa mtho-ba khang-pa'i phyed phubs sam/ mthongs [[chen-po]] nyi zer 'char-ba'am/ brag [[shing]] gad-pa'am/ [[sgrib]] [[yod-pa]] sags kyi! nyi grib mtshams su [[nyams]] su blang-ngo.
  
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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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(70) gSum-pa tshul nil 'di [[nyid]] kyisgron-ma las/ [[dran-pa]] [[sems]] kyi mdung-ma de! [[snang-ba]] 'ad kyi [[phub]] Ia [[gtad]].
  
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b.
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(71) bLa-chen gyi gsungs las/ las dang [[skal-ldan]] [[skyes-bu]] yis/ nyi-ma'i zer Ia [['khrul-pa]] bead.
  
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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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(72) Dang-po Ius gnad Ia '[[od-gsal]] [[glo-bur]] bskyed-pa'i/ Ius gnad lnga bca' [[ste]]/ seng-ge '[[gying]] stabs dang/ glang-po-che'i brkyang [[thabs]] dang/ dge-sbyor gi tsog-pu dang/ ngang-mo'i zur 'gros dang she! gyi rwa-pho brag Ia 'dzeg-pa'i tshul-lo.
  
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c.
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(73) 'Og [[rlung]] cung-zad bsdam/ lag-pa dgye de bya te. (74) Yid [[g.yo]] [[byed]] [[rlung]] non nasi dbus-ma [[byang-chub]] kyi rtsa kha phyed [[ste]]/ phyi ru [[snang-ba]] 'phral du 'char [[zhing]]! [[nang]] du bon-sku blo [['das]] kyi [[dgongs-pa]] 'char-ro.
  
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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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(75) Lag- [[gnyis]] [[kyis]] 'gal bteg Ia pus brang sprad. (76) Phyi ru zhing-khams rdzogs-par 'char [[zhing]]/ [[nang]] du [[nyams]] rtogs Ia bogs skye'o.
  
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B3a. [[Inherent]] {{Wiki|Sounds}} as Self-Arising
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(77) Phyi ru sprul-sku'i [[snang-ba]] 'char/ [[nang]] du gsa! [[snang]] khyad-par­ can Ia skye'o.
  
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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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(78) [[Yon-tan]] [[rlung]] dbus-mar tshud nasi [[rdzu-'phrul]] ya am [[zung]] 'byung [[mthong]] [[snang]] 'phral du 'char-ro. (79) Pus brang sprad tsog-pur 'dug.
  
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The Explanat1or: of the Fru1t dMar khnd
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(80) [[Yon-tan]] ni dga'-ba'i bzung '[[dzin]] 'gags nasi g.yon [[ye-shes]] kyi rtsa sgo bye [[ste]]/ phyi ru [[rtog tshogs]] [[ye-shes]] su 'char [[zhing]]/ [[nang]] du rang rang gsa! 'dzin-med kyi [[dgongs-pa]] 'char-ro.
  
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1183
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(81) Seng-ge'i Ius gnad dus sui [[steng]] bon-sku lta-stangs/ smin-mtshams su yar Ia! hrig-ger gzer-ba'o.
  
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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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Notes to ttle Translations
  
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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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!211
  
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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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(82)Thad du [[g.yo]] 'gul med-par char-re gtad-pa'o. (83)gSum-pa Ia gcun-pa [[sems]] kyi gnad Ia/ lta-stangs de-dag gar [[byed]] [[kyang]]/ sgron-ma [[gsum]] [[sbyor]] gyi lag-len bya [[ste]]/ phyi srid-pa'i sgron-ma brtodIa mnan/ nyi zlaIa sogs-pa gtad-pa'o/ [[nang]] dbang­ po'i sgrom-ma arIa [[gtad]] de! [[rig-pa]] mig dang btsun-pa'o/ [[gsang-ba]] rig-pa'i sgron-ma gnad Ia bor tel [[bag yangs]] Ia mi 'jog-par ngar bskud-pa'o. (84)gCes-pa [[rnam-pa]] [[gsum]] shes-par bya [[ste]].......
  
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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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thams-cad kho Ia
  
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B.
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thug-pas [[le-lo]] mi bya-bar/ don du kho-rangIa hril gyis gal-che'o. (85)gSum-pa [['char tshul]] Ia/ [[nang]] na [[rig-pa]] 'od lnga'i bdag-nyid du 'dug-pas [[gnas-pa]] rtsa yi [[sbubs]] phyed del phyi nyi-ma'i dkyil-'khor gyi len-kha dang 'phrod-pas/ 'od dang zer dang thig-le'i [[snang-ba]] du-ma [[zhig]] mngon du 'char tel de-dag Ia [[rtog]] dpyod [[kyis]] rtsol­ ba mi 'jug-par/ [[gong]] !tar rang-'byung [[rang-shar]] [[rang-grol]] chen-par [[nyams]] su blangs te. (86) [[Yon-tan]] ni [[lha khrid]] las/ khyab bdal nam-mkha'i lta-bu'i ting-nge '[[dzin]] rgyudIa skye. (87)'Bum las 'od sal-sal breng-breng rab tu myur-ba'i ting-nge '[[dzin]] zhes- bya-bas/ bzung nas thar-pa [[chen-po]] 'thob-par 'gyur. (88)gZhan [[yang]] nyi [[khrid]] 'di [[nyid]] [[gong]] gi nyin [[snang]]/ [[mtshan]] [[snang]] gnyis-po'i [[bogs 'don]] [[thabs]] yin-pas/ [[gong]] gi dus su gang [[yin]] [[rnams]] skabs skabs su dar tsam [[nyams su len-pa]] las/ [[rgyun]] du bsten na [[khams]] dang [[dbang-po]] Ia gzan-pas/ de'i [[blang dor]] shes-par bya [[zhing]]/ far [[nyams-len]] gsum-po 'di gcig gi [[steng du]] gcig bsnan-pa'i tshul gyis thams-cad [[zung]] 'brei du [[nyams]] su blang-ngo. (89)Khams dang dbang-pos rna bzod na/ mthing-shog !tar [[rgya]] ras dwangs-pa'i dmar-khrid byas tel ras sngon gyi yol-ba'i [[nang]] nas [[gong]] gi lag [[thabs]] byasIa blta'o. (90) Rang gsa! sgron-ma'i nyi khrid-do. (9l)gSum-pa [[khyad-par]] gnad kyi gdams-pas bogs 'don-pa Ia [[gsum]] tel [[thabs lam]] gnad gyis bogs 'don-pa dang/ [[rlung]] [[sems]] kyi sbyong-bas bogs 'don-pa dang/ [[mtshan]] [[snang]] gi gdams-pas bogs 'don-pa. (92)sNangIa 'od dang zer dang [[thig-le]] [[shar-ba]] dang kha-dog dkar shas­ che shib! [[dbyibs]] zla-gam mang-bar [[shar]] na nam-mkha'i [[rlung]] zin­ pas/ [[steng]] bon-sku'i lha-stangsIa gtsor bya'o. (93)dByibs nar-mo dang kha-dog [[dmar]] shas-che-bar [[shar]] na me [[rlung]] zin-pas/ [['og]] sprul-sku'i lta-stangsIa gtso-bor bya'o. (94) Gru bzhi dang ser shas-che-bar [[shar]] na sqa [[rlung]] zin-pas/ [[thabs]] kyi lta-stangs Ia gtso-bar bya'o.
  
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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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212
  
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C.
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1
  
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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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[[The Practice of Dzogchen]] in the [[Zhang-Zhung]] [[Tradition]] of [[Tibet]]
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A. [[Buddhahood]] in its [[Own]] [[Form]] With regard to the first ([[Buddhahood]]
 
  
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111
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(95) Zlum-po dang ljang shas-che-ba nil [[rlung]] gi [[rlung]] zin-pas/ shes­ rab kyi lta-stangs Ia gtso-bor bya'o. (96) Gru [[gsum]] mthing shas-che-ba ni/chu [[rlung]] zin-pas/ [[dbus]] rdzogs­ sku'i lta-stangs Ia gtso-bor bya'o. (97) 'Od zer [[thig-le]] thams-cad cha-mnyam [[zhing]] kha-dog [[kyang]] lnga­ po tshang-ba dang/ [[dbyibs]] [[kyang]] lnga-po [[tshang]] gar byung na/ 'byung-ba lnga yi [[rlung]] lnga-po thams-cad gnad du 'chun-po yin­ pas. (98) Phyi'i [['char tshul]] dang bstan-pa'i [[thabs-lam]] gnad kyi lta-stangs 'di [[rnams]] nil nyin [[snang]] [[mtshan]] [[snang]] gi [[nyams-len]] thams-cad l spyir 'grims-pa yin-pas shes-par bya'o. (99) gNyis-pa [[sems]] kyi [[sbyor-ba]] Ia [[gsum]] [[ste]]/ [[rtsa rlung]] thig-le'ignas tshul dang/ de Ia sbyang dgos-pa'i rgyu-mtshan dang/ ji !tar sbyong-ba'i tshul-lo. (100)She-thun dbus-ma'i rtsa [[sbubs]] yar gyen 'dren gyi [[rlung]] gis phye [[ste]]/ tshangs-sgo kha Ia zhugs-pa ni myang [['das]] kyi lam/ mar Ia [[thur-sel]] gyis phye [[ste]]/ gsang-bar zug-pa ni 'khor-ba'i lam. (101)g.Yas dkar tshigs-pa (=the spine) kha [[chen]] nasi yar dbus-ma'i g.yas Ia 'grims. (102)Lus [[sems]] kyi rten [[byed]] [[kyang]] bsdus na [[gsum]] du 'dus-so. (103)Rig-pa'i rang [[rlung]] gi gnad. (104)Thig-le [[mang]] [[yang]] dwangs-ma rig-pa'i [[thig-le]]/ snyigs-ma Ius zungs kyi [[thig-le]] [[gnyis]] su 'dus Ia/ de [[yang]] snyigs-ma'i [[thig-le]] Ia brten nasi dwangs-ma'i [[thig-le]] gnad du 'jug-pa yin-no. (105)Kun-gzhi dang [[rig-pa]] gdod nas gnas-pa'i [[snying-po]] de [[gnas-pa]] tsi-ta'i [[dkyil]] na [[gnas]]/ lam rtsa Ia rang 'byung du [[shar-ba]] yin­ pas...... (106)Kun-gzhi [[nam-mkha']] bzhin du [[spyi]] blugs su khyab [[kyang]]/ 'khrul­ pa'i sprin [[tshogs]] [[kyis]] bsgribs-pas gsal-ka med! dbus-ma'i lam Ia [[sprin med]] [[nam-mkha']] bzhin/ [[ye-shes zang-thal]] chen-par [[gnas-pa]] ym. (107)gSum-pa sbyong-tshul [[la gsum]] [[ste]]/ 'jam [[rlung]] Ia sbyang-ba dang/ rtsub [[rlung]] Ia gcun-pa dang/ rang [[rlung]] Ia brtan-par bya'o. (108)Dang-po Ia [[gsum]] ste/lus gnad dang/ yid gnad dang/ [[rlung]] gnad­ do. (109)bLa-chen [[dran-pa nam-mkha]]'. (110)gNas ni mun-khang Ia [[rig-pa]] brtan [[zhing]] bogs chef [[khams]] mi gzan.
  
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its [[own]] [[form]]), according
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Notes to the Translations
  
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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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1213
  
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184
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(111) Tshul la gzer-bu las/ Ius kyi gnad bsdam zhes-pa/ [[phyag-rgya]] lnga ni [[gong]] !tar bca' [[ste]]/ [[khrims]] [[kyis]] bsgrim [[zhing]] gcud Ia bor tel gnad du 'gro-bar byed-pa'o.
  
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\
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(112) mThing-shog las/ rnam-rtog gi [[gnyen-po]] [[rlung]] lhyi [[nang]] du rgyu­ ba rjes su dran-pa'i yig [['bru]] [[gsum]] gyi dmar-khrid byas te.
  
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The Pract1ce of Ozogchen 1n the [[Zhang-Zhung]] [[Tradition]] of [[Tibet]]
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(113) De [[yang]] g.yon na [[OM]] g.yas na A [[dbus]] su [[HUM]] gi spro bsdu dbugs dang bstun Ia bya [[zhing]]/ de [[yang]] [[gnas-pa]] [[HUM]]/ 'jug-pa [[OM]]! gtong-ba A ru [[bsam]]....
  
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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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(114) gNyis-pa Ia [[gnyis]] tel ci /tar [[bsgom-pa]] dang/ [[nyams-myong]] 'char tshul-lo.
  
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Trle Explamtror: ot the Frurt dMar-khrid
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(115) Dang-po Ia rtsa dang Ius [[gnas]] [[gong]] /tar Ia! [[rtsa gsum]] gyi sum mdor [[YAM]] ljang-khu! de'i sor bzhi'i [[steng du]] [[RAM]] [[dmar]] nag/ snying-kha'i thad du [[rang-rig]] A'i [[rang-bzhin]]/ 'od lnga'i [[rgyas]] dril­ ba bye'u co-ga'i sgo-nga tsam gsa/fa 'tsher-ba bkrag dang chas­ par bsgom.
  
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Moreover,
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(116) [[rLung]] [[sems]] kyi [[thig-les]] gang-bar bsgom. (117) De /tar [[rlung]] [[sbyor]] skor re Ia/ '[[od-gsal]] dmigs [[bskor]] re bsgom/ de !tar bsgoms-pas/ phyi ru mtho [[snang]] gi [['char tshul]] [[gong]] bzhin Ia ........
  
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the primal [[awareness]] which is
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(118) [[rLung]] [[sems]] [[bogs 'don]] gyi khrid-do. (119) gSum-pa [[mtshan]] [[snang]] gi gdams Ia [[gsum]] [[ste]]/ '[[od-gsal]] [[gnyid]] dang bsre-ba dang/ de yi skyon yon [['char tshul]] dang/ gnad [[zung]] A Ia gtad-pa'o. On
  
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\185
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[[dream yoga]] in general, see W:Y. [[Evens-Wentz]],
  
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[[Rigpa]] has been
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W: Y., [[Tibetan]] [[Yoga]] and Secret [[Doctrines]], [[Oxford University Press]], [[London]] 1935. And on [[dream]] and [[sleep]] [[yogas]] in the [[Bon tradition]], also see [[Tenzin Wangyal Rinpoche]], The [[Tibetan]] [[Yogas]]
  
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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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of [[Dream]] and [[Sleep]], [[Snow Lion]], [[Ithaca]] NY 1998. (120) [[rMi-lam]] gyi [[bar-do]] Ia [[bag-chags]] kyi mtshams sbyar-ba chu-bo'i gzhung lta-bu'i gdams-pa.
  
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because everything,
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(121) Seng-ge'i nyal stabs byas Ia! gzhogs g.yas-pa [['og]] tu bcug/ mtheb mdzub gung [[srin]] [[rnams]] [[kyis]] [[bu-ga]] bkag-pas g.yas [[nyon-mongs]] kyi rtsa sgo [[rlung]] sgo khegs-pa'o.
  
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whether {{Wiki|subtle}} or coarse,
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(122) [[Nang]] [[rlung]] ngal-ba [[gsum]] gyis dug dbyung Ia/ [[rig-pa]] dbus-ma'i [[nang]]/ ag-sho '[[khor-lo]] yi lte-bar 'od kyi dru-gu rma-bya'i sgong tsam Ita-bur [[gsal-ba]] Ia/ snga [[bsam]] phyi mno'i [[rtog tshogs]] rna 'phros-par byas tel mig zim bya.
  
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even
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(123) Rab Ia [[rmi-lam]] gyi [['khrul snang]] thams-cad '[[od gsa]]/ du 'char te. (124) sPyir [[rmi-lam]] mi zin-pa'i rgyu.
  
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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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214\
  
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1861
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[[The Practice of Dzogchen]] in the Zhang-Zr1ung Trad1t1on of T1bet
  
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[[The Practice of Dzogchen]] 1n the [[Zhang Zhung]] Trad1t10n of [[Tibet]]
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(125) mThar [[rmi-lam]] [[klong]] du gyur tel [[shes-pa]] rang-dbang thob-pa dang/ 'gyu '[[byed]] kyi [[dran-pa]] gar [[khrid]] du 'gro [[ste]]. (126) [[rMi-lam]] gyi [[rig-pa]]. (127) dMigs-pa bzung Ia..... (128) '[[Od-gsal]] [[gnyid]] dang bsre-ba'i khrid-do. (129) De !tar [[snyan-rgyud]] [[yang]] snying [[man-ngag]] dgongs-pa'i bcud! zab don gnad kyi gdams-ap mthar-thug-pa/ dngos-gzhi'i lag [[khrid]] go-rim bde-bar bkod! snod-ldan kun gyi don du 'gyur-par [[shag]]/ [[rgyud smin]] [[zhing]] grot-bar [[byed-pa]]/ dngos-gzhi'i gdams-pa rdzogs­ so/ [[rgya]] [[rgya]] U-YA AG-THAM!
  
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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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4. Notes to the Translation of the Explanation of the View ( 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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[[Kun tu bzang-po]] khyab-gdal '[[gro-ba]] 'dren/ [[rang rig]] mngon du gyur Ia [[phyag]] 'tshal-lo.
  
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The manner in which the [[Bodies]] or [[divine]] [[forms]] arise (sku yi [['char tshul]]),
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(2) [[Book]] Three, which follows [[Book]] One, the [[Preliminary Practices]] ([[sngon-'gro]]) and [[Book]] Two, the [[Principal]] Practices ([[dngos-gzhi]]), in the Phyag-khrid text of [[Druchen Gyalwa Yungdrung]] {[[Bru-chen rGyal-ba g.yung-drung]]), contains four supplementary texts of guiding explanation ([[khrid]]) concerning the [[Principal]] Practices. These are known in [[Tibetan]] as the ITa-khrid, the sGom-khrid, the
  
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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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sPyod-khrid, and the dMar-khrid. Given here is a translation of the ITa-khrid text which presents an explanation of the view {lta­ ba) of [[Dzogchen]].
  
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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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(3) gSum-pa rgyud rtogs [[cing]] mngon du gyur-bar [[byed-pa]] rjes 'jug gi [[yan-lag]] Ia. (4) Ma [[kun-gzhi]] gshis kyi [[gnas-lugs]], that is to say, the Natural [[State]] ([[gnas-lugs]]), which is the real disposition of things (gshis), is the [[Kunzhi]] ([[kun-gzhi]]), "the basis of everything," which is the Mother (rna). It is the base and
  
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The base for their [[arising]] ('char [[gzhi]]) and
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source of everything in both [[Samsara]]
  
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b.
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and [[Nirvana]] ('khor [['das]] thams-cad kyi [[gzhi]] rtsa); it is the first Great [[Ancestor]] of all the [[Buddhas]], as well as of all [[sentient beings]] ([[sangs-rgyas]] [[sems-can]] kun gyi [[yang]] mes [[chen-po]]).
  
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The manner in which they arise ('char tshul).
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(5) [[Ka-dag chen-po]], total [[primordial purity]]. This [[essence]] ([[ngo-bo]]), the [[state]] of [[Shunyata]], is without [[obscurations]] (sgrib-med), inherently clear (rang-gsa!), [[empty]] {[[stong-pa]]), without a source {rtsa bra!), naked and denuded (gcer-bu rjen-pa) of discursive [[thoughts]], and unattired in any [[delusions]] or [[obscurations]] or [[passions]] from the the very beginning (gdod nas 'khrul [[sgrib]] [[nyon-mongs]] gyid rna
  
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The Explanat1011 of tl1c Fruit: cJtvlar
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Notes to the Translat1or1s
  
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khnc1j1a7
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[215
  
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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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gos-pa). Therefore, it is called the [[state]] of total [[primordial purity]] ([[ka-dag chen-po]]). According to LTN, here the text is {{Wiki|speaking}} from the side of the Natural [[State]] only. Here also in the text a series of designations are applied to the the [[Kunzhi]] or the [[primordial]] Base, namely, 1. the [[state]] of total [[primordial purity]] ([[ka-dag]] chen­ po), 2. total self-origination ([[rang-byung]] [[chen-po]]), 3. the [[state]] of total spontaneous self-perfection (!hun-grub [[chen-po]]), 4. the [[state]] that is totally beyond limitations ([[mtha']] bra! [[chen-po]]), 5. the [[state]] that is totally all-pervading ([[kun-khyab]] [[chen-po]]), 6. the total [[state of being]] ([[bdag-nyid chen-po]]), 7. the [[state]] that is totally [[universal]] or all-inclusive, and 8. the [[state]] that totally {{Wiki|transcends}} the [[intellect]] and is inexpressible in words (blo [['das]] brjod med [[chen-po]]). Note that the [[Tibetan]] [[word]] [[chen-po]], "great, large," may also be translated as total, that is, it includes everything and nothing is excluded.
  
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One expounds various
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(6) Shes-bya [['khor 'das]] tharns-cad kho'i [[ngang]] du [[rdzogs-pa]]. According to LTN, kho'i [[ngang]] du refers to the Natural [[State]] ([[gnas-lugs]]).
  
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different
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(7) [[rTogs]] de rned-pas !hun-grub [[chen-po]]. (8) Kho-nyid gang !a, according to LTN, this refers to the Natural [[State]]. bDag-nyid [[chen-po]], the total [[state of being]], the Great [[State]] or [[Nature]], or 'the great [[owner]]" according to LTN.
  
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([[scriptural]]
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(9) [[Kun gzhi]] byung serns [[nyid]]! '[[od-gsal]] [[stong-pa]] bcos slad rned. (var. [[byang sems]]?- LTN)
  
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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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(10) Kun [[rdzogs]] yongs [[rdzogs]] tharns-cad [[rdzogs]]. (11) Nges-rned [[sprul-sku]] lung rna bstan/ [[phyogs]] rned cho- '[[phrul]] [[cir]] [[yang]] shari so-so tha-dad rna [[yin]]. It may arise anywhere as an [[apparitional]] display without any partialities ([[phyogs med]] [[cho-'phrul]] [[cir]] yand [[shar]]). But it does not [[exist]] distinctly and individually, as anything separate from the Natural [[State]], according to LTN.
  
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(12) De Ia byang-chun serns [[zhes bya]]! drang-pa'i don [[rtags]] gsurn-rno. This three-fold aspect of [[space]] is rnkha' [[klong]] [[dbyings]], that is, [[space]], vast expanse, and [[dimension]]. In this case, the sky (mkha') is the example, the vast expanse of [[space]] ([[klong]]) is the real meaning (don), and [[dimension]] ([[dbyings]]) is the indication (nags).
  
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(13) Don du dril rgyud !a dbab! go [[zhing]] [[shes-pa]] tsarn du [[zad]] kyi. (14) dMar thag-chad-pa, "to clearly and definitive decide" with intensity upon something because it is directly [[experienced]] and, therefore, one has no [[doubts]]; here drnar is an intensifier.
  
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The Pract1ce of [[Dzogchen]] 1n the Zhang-Zhur1g [[Tradition]] of T1bet
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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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The Explcmat10n CJT tile' Fru1t cfMar-khncf
 
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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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The Pract1ce of [[Dzogchen]] in the [[Zhang-Zhung]] [[Tradition]] of [[Tibet]]
 
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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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Trle ExplimatiCJI' c;l t11e Fru1t dtvlar-khnci
 
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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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The [[actuality]] itself (dngos) and
 
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b.
 
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The method for accomplishing it ([[mdzad]] tshul).
 
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B3a. The [[Actuality]] of [[Compassion]]
 
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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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[[The Practice of Dzogchen]] in the [[Zhang-Zhung]] Tradlt1on of [[Tibet]]
 
[[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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(15) Dus da-lta'i [[sems-nyid]] 'dzin-med rang-gsa! [[nam-mkha']] dangs-pa !ta-bu [[sku gsum]] rang chas [[ye-shes]] !hun-grub [[rang-rig]] rang-gsa! 'di ym.
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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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(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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(16) This explanation is according to [[Thegchod]]. What follows is explained according to [[Thodgal]].
  
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The Explanat1on of the Fru1! dMar-khnd
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(17) De [[yin]] de Ia cher [[ste]] ltos. (18) Da-lta gang na [[gnas]] Ius spyir khyab [[kyang]]! she-thun rtsa '[[dzin]] gyi [[nang]]/ snying mchong gur smug-po she! gyi kha-ba-can gyi [[dkyil]]! '[[od lnga]] gur !tar phub-pa'I [[dbus]] su. She-thun is the [[Zhang-zhung]] term for the [[heart]].
  
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(19) Tsi-ta'i [[dbus]] na smag-bral nyi-ma bzhin/ [[rang-rig]] [[rang-shar]] chen­ par [[gnas-pa]] [[yin]].
  
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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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(20) Bum-pa [[nang]] gi mar-me !tar [[gnas]] tel Ita mi [[mthong]] Ius gyis [[sgrib]]! bern rig bra! nas 'ong-bar bshad. These two quotations in the text explain the {{Wiki|matter}} from the standpoint of [[Thodgal]].
  
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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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(21) When the [[master]] recites aloud the text on this occasion, the [[disciples]] are directly introduced to "the Cycle of the Base" (gzhi'i 'khor-lo'i [[ngo-sprod]] [[rnams]]). According to LTN, this direct introduction was taken from the first [[wheel]] or cycle of the 'Khor­
  
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lo bzhi sbrag text. See the translation of this text in Reynolds, The [[Path]] of the [[Clear Light]], forthcoming..
  
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(22) Bu [[rig-pa]] nyi-ma'i [[snying-po]] !ta-bu bcud du [[shar]] ......rna [[kun-gzhi]] [[nam-mkha']] !ta-bu Ia/ bu [[rig-pa]] nyi-ma'i [[snying-po]] !ta-bu bcud du [[shar]] [[ste]]/ [[shar-ba]] de'i [[ngo-bo]] ni rna sgribs rjen-par sel [[gsal-ba]] Ia/ [[rang-bzhin]] [[stong-nyid]] rtsa-bral du sang-nge [[gnas-pa]]. In this passage, [[luminous clarity]] ([[gsal-ba]]) is identified as the [[Essence]] ([[ngo-bo]]) of the Natural [[State]] and [[emptiness]] ([[stong-pa]]) as its [[Nature]] ([[rang-bzhin]]), which is the reverse of the usual {{Wiki|distinction}} in [[Dzogchen]]. [[Rigpa]] is contained in the vessel (snod) of the [[Kunzhi]], or [[space]], like its [[nectar]] (bcud).
  
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The Pract1ce of [[Dzogchen]] in the [[Zhang Zhung]] Trad1t1on of T1bet
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(23) rNam-pa yul gyi don ji [[lta-ba]] shes-pa'i lba-le-ba rig-pa'i [[glo-bur]] [[rtog]] [[spyod]] g. yo rtsol gyis rna gos-pa'i gcer-bur [[ye-shes]] [[shar]] [[ste]]/ de'i [[tshe]] dran-med du had-de! gtad-med phyad-de rtog-med rjen-ne/ 'dzin-med du hrig-ge-ba de Ia [[rang-byung]] [[rig-pa'i ye-shes]] [[zhes bya]] [[ste]]. Referring to this [[sense]] of presence (lba-be-ba) as a sudden [[awareness]] (rig-pa'i [[glo-bur]]), a startled or shocked [[awareness]] (had-de-ba), and a naked primal [[cognition]] (gcer-bur [[ye-shes]]), all points to the fact that there is a brief [[moment]] of immediate intuitive [[awareness]]
  
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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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Notes to the Translatrorls
  
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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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Notes to the Transaltions
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[[arising]] before the onset of the operations of the [[functional mind]] (yid) in terms of [[memory]], [[perception]], [[thought]], and [[conceptual elaboration]]. This brief instant of [[non-dual awareness]] is [[pure]] and naked, [[unconditioned]] by [[thoughts]] and [[memories]]. It [[exists]] only in the {{Wiki|present}} instant and then is gone, clouded over by the subsequent operations of the [[mind]]. Hence it is called a primal [[cognition]] which is [[pure]] self-originated [[Awareness]] ([[rang-byung]] [[rig-pa'i ye-shes]]).
  
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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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(24) [[Rig-pa'i ye-shes]] [[bya-ba]] nil nam-mkha'i [[klong]] na nyi-ma bzhin/ kun-gzhi'i [[klong]] nas [[rig-pa]] shari [[ngo-bo]] gsa! Ia [[rang-bzhin]] stong/ rnam-par shes-rig [[rtog-pa]] med. Note that in the quotation, [[Essence]] ([[ngo-bo]]) is equated with clarity ([[gsal-ba]]) and [[Nature]] ([[rang-bzhin]]) with [[emptiness]] ([[stong-pa]]), the reverse of the usual correspondences. For the {{Wiki|individual}}, there is only one [[Rigpa]], or [[intrinsic Awareness]], which is compared to the single {{Wiki|sun}} that has risen in the sky, whereas there [[exist]] many primal [[cognitions]] (ye­ shes), which may be compared to the [[rays of light]] of this single {{Wiki|sun}} that [[illuminate]] the entire surface of the [[earth]]. These primary [[cognitions]] occur prior to and are free from the [[activities]] of [[perception]] and discursive [[thoughts]].
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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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(3)
 
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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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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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in [[China]] and [[Tibet]], {{Wiki|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 {{Wiki|Culture}}: A {{Wiki|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.
 
−
 
 
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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]],
 
−
 
 
−
[[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
 
−
 
 
−
rgyud [[nam-mkha' 'phrul mdzod]] drang nges skor and [[Zhang-zhung]]
 
−
 
 
−
Notes to the Translat1ons
 
  
−
1197
+
(25) Lus gnad gcun [[rlung]] [[sems]] gyi [[sbyor-ba]] bya [[ste]]/ rig-pa'i dangs snyegs phyed nasi [[shes-pa]] gsa! [[mdangs]] lags-po than nasi yid-ches­ pa'i dus sui kho'i [[ngo-bo]] Ia cer-re Ita ru bcug Ia ngo-sprad. In this context, kho'i [[ngo-bo]] means the Natural [[State]]. On this method, see the translation of the [[Byang-chub sems]] kyi gnad {{Wiki|drug}},
  
−
[[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
+
"The
  
−
[[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
+
Six [[Essential]] Points of the [[Bodhichitta]]," in a subsequent volume in this series. And according to LTN, also see the [[A-khrid]] rig-pa'i
  
−
{{Wiki|Central Tibet}}. On the revival of
+
dangs snyeg [[man-ngag]].
  
−
[[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
+
(26) De [[rig-pa'i ye-shes]] [[gnas-lugs]] don gyi [[sangs-rgyas]] del dus da-lta'i rtog-med gyi [[shes-pa]] { rig-paj sel rjen-ne-ba! sgrib-med [[zang-thal]] =
  
−
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
+
du [[shar-ba]] 'di [[yin]] te. According to LTN, this [[rig-pa'i ye-shes]], "the primal [[cognitions]] which are [[intrinsic awareness]]," arise in just this way.
  
−
[[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
+
(2 7) [[Lhag-mthong]] spyan {{Wiki|drug}} dpral du shari [[gcer mthong]] dgongs­ pa yongs [[rdzogs]] [[yin]]. The six [[eyes]] (spyan {{Wiki|drug}}) are among the capacities that develop spontaneously upon the [[realization]] of enlightenement. For these six [[eyes]], see the translation of the
  
−
[[nyid]] (Skt. [[lakshana]]), "[[essential]] [[characteristic]]," may be loosely translated as "[[philosophy]]," the {{Wiki|emphasis}} here being on [[logic]] and
+
'[[Khor-lo]] bzhi sbrag, "The Setting Side by Side of the Four Cycles," in Reynolds, The [[Path]] of the [[Clear Light]], op. cit., and also see the

Revision as of 07:03, 7 May 2020



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

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

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

The Explanatrorl of the Conduct

sPyod-khnd



1981

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

epistemology, rather than on metaphysics or ethics. W hen Bru

g. Yung-drung bla-ma founded the monastery of g.Yas-ru dben-sa­ kha, he made philosophy (mtshan-nyid) the principal course of study there. This was because the master Shenchen Luga (gShen­ chen klu-dga') had commissioned his father and grandfather to recopy the philosophical texts he had discovered. Also the proximity of Yeru Wensakha to Sakya

(sa-skya) monastery

stimulated the development of logic and epistemology among the Bonpos, Sakya being at the forefront of the revival of Buddhist scholarship. According to the Lopon, Yeru Wensakha used to regularly send its Geshes (dge-bshes) to Sakya for their post­ graduate studies.

(18) Bru-chen nam-mkha' g.yung-drung and his son Khyung gi rgyal-mtshan

together

established

the

philosophical

and

exegetical tradition of this lineage (mtshan-nyid kyi bshad-srol). However, there also exist other texts that the Bonpos consider to be Abhidharma, but the Srid-pa'i mdzog-phug is especially prominent.

(19) The Bonpo term for a fully ordained monk is Drangsong (drang­ srong, Skt. rishi), corresponding to the Buddhist term Gelong (dge-slong, Skt. bhikshu). Upon his ordination, he received his monastic name of rGyal-ba g.yung-drung, meaning "the indestructible victorious one."

(20) bLa-ma gdan-sa bzung. (21) bLa-ma'i brgyud-pa'i rnam-thar, ff. 98-104. Bru-chen rgyal-ba g.yung-drung gi lo-rgyus Ia lnga/ (1) gtsang-ma mi Ius thob-pa yah dang yum gyi lo-rgyus nil (2) bka'-drin-can gyi bla-ma dang ji-ltar mjal na/ (3) sa gnas khyad-par-can gang du rten-pa tshe du bzhugs­ pa nil (4) thun-mong dang gnas-skabs kyi yon-tan dang grub rtags nil (5) rtogs-pa mngon 'gyur thun-mong rna yin-pa ni. Here we present the translation of that hagiography from the text.

(22) Among his most important masters wasgCig-chod dad-pa shes-rab whom he follows in the lineage of transmission for the Zhang­ zhung Nyan-gyud. See the later lineages for the Zhang-zhung Nyan-gyud summerized in Chapters Eight and Nine in Reynolds,

The Oral Tradition from Zhang-zhung, ibid. (23) Yul ni g.yas- ru'i dben-sa-kha! gdung-rus bru yin/ yah bru-zha bsod-nams rgyal-mtshan la/sras sku mched bzhi yod-pa'i tha-ltag ym.

Notes to tr1e Trc-mslat1ms

\199

(24) De nas 'dul-ba rin-po-che'i drung du dang-pa drang-srong gi sdom-pa blangs tel tshul ming rgyal-ba g.yung-drung du mtshan gsol zhing/ bslab-pa tshul-khrims dan dang !dan-par mdzad. His uncle mTshan-ldan 'dul-ba, as known as mTshan-ldan-pa, "the philosopher," is traditionally dated 1239-1293. (25) Phyi nang gsang gsum gyi bon-sde Ia dbang lung byin-rlabs dang

bcas zhus shing thugs rgyud sbyangs........ rtse gcig yengs-med du thugs-dam mdzad de.

(26) On dByil-ston khyung-rgod-rtsal, b. 1175, see Karmay, Treasury, ibid., pp. 173-174. (27) On Lung-stan lha-gnyan, 11 cen., see Karmay, Treasury, pp. 113115. (28) On rMa-ston srid-'dzin, b. 1092, see Karmay, Treasury, pp. 167168. (29) dBang lung khrid byin-rlabs bcas. (30) La-stod gyi bLa-ma rtogs-ldan dad-pa shes-rab had gone on pilgrimage (gnas bskor) to all the monasteries (grwa-sa), places of practice and realization (grub gnas), and great holy places (gnas chen) sacred to the Bonpos in Central Tibet (dbus gtsang) before he came to v isit dBen-sa-kha dgon-pa. This master is also known as bLa-ma rtogs-ldan. The epithet rtogs-ldan means a yogin, literally "one who possesses understanding."

(31) From mTshan-ldan 'dul-ba, otherwise known as Bru-sha 'Dul-ba rgyal-mtshan, he requested the scriptural authorizations (lung) of the rDzogs-pa chen-po A-khrid dmar byang and the Dri-med

lhan-skyes dbang ye dbang chen-mo. On the A-khrid system of Dzogchen, see Per Kv earne, "Bonpo Studies: The A-khrid System of Meditation, Part One: "The Transmission of the A­ khrid System," in Kailash v. I, n. 1, pp. 19-50, Part Two: "The Essential Teachings of the A-khrid System, in Kailash v. I, n. 4, pp. 248-332, Kathmandu 1973. The second text is also known as the sNyan-rgyud rig-pa gcer-mthong. It has been republished as the sNyan-rgyud rig-pa gcer-mthong gi skor by the Tibetan Bonpo Monastic Centre, Dolanji, HP, India in 1972.

(32) sNyan-rgyud kyi lung. A lung or scriptural authorization takes the form of the Lama reading the text aloud to the student; this authorizes the student to read the text on one's own.

(33) gDams-pa 'di'i bka'-babs kyi rgyud-pa ya-ngal-ba yin zer-ba thos nas..... bLa-ma ya-ngal-ba was Yang-stan rgyal-mtshan rin-chen,

200

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

the master who transmitted the Zhang-zhung snyan-rgyud to bLa­

ma rtogs-ldan gcig-chod dad-pa shes-rab and therefore preceded him in the lineage. See Chapter Nine above.

(34) bLa-ma gdan-sa-pa refers to Yang-stan rgyal-mtshan rin-chen whose monastic seat or place of residence (gdan-sa) was Samling (bsam-gling) in Dolpo.

(35) Mi ma yin Ia bka'-bsgos. These non-human spirits (mi rna yin) are presummably the guardian spirits of the Zhang-zhung tradition,

Nyi-pang-sad and sMan-mo. See Appendix Three in Reynolds, The Oral Tradition from Zhang-zhung, ibid. .

(36) As their dreams were auspicious and indicated that the non­ human spirits would not cause disturbances, after requesting his two companions to leave the room, the Togdan conferred upon Lama Gyalwa the Single Transmission (gcig-brgyud), as recounted in section five below.

(3 7) Grub-chen gong-ma rnams Ia mas-gus byas-pa'i thugs-rjes/ yid­ ches thag-chod spros mtha' chod-pa 'byung gsungs-pas...... In this context, yid-ches is "belief," thag-chod is "definitive decision,"

mtha' is "extreme," and spros-pa is "conceptual elaboration." Here "belief" is not just an opinion or just something intellectual; it involves one's whole being.

(38) De yang mi rtog ye-shes kyi bde-ba khong nas shar tel bzung 'dzin mtshan-ma'i chu rgyun chad-pa dang.

(39) That is to say, the Trikaya becomes visible as Thodgal visions (mthar thug 'bras-bu sku gsum mngon du gyur-pas).

(40) Thereby the Great Bliss remained in its own original condition of the Dharmakaya and he came to behold the face of his own Yidam Tsochok, whereupon the Generation Process (bskyed-rim) and the Perfection Process (rdzogs-rim), all emanating and reabsorbing, were liberated into their own original condition (bde-chen bon­ sku'i rang sa zin-pa dang yi-dam gtso-mchog gi zhal gzigs/ bskyed rdzogs 'phro 'du rang sar grol). Thereafter immeasurable numbers of liberations of experience and understanding were born in his mind (myong rtogs kyi grol-ba dpag med-pa thugs Ia 'khrungs). Tsochok (gtso-mchog) is the central meditation deity (yi-dam lha) of the Zhi-khro cycle of the Bonpo Book of the Dead. Therefore, he is reminiscent of the Nyingmapa meditation deity Che-mchog who occupies much the same position. Tsochok is also one of the five principal Yidams of the the Bonpo system of the Father

Notes to the Trar1slations

!201

Tantras (pha rgyud). Emanation and reabsoption ('phro 'du) is an important practice of the Generation Process (bskyed-rim), involving the emanating of rays of light from the seed syllable (sa­ bon) that represents the essence of the meditation deity and the reabsorption of these same rays of light now bearing the blessings of the Buddhas into the seed syllable once again. Thereupon the transformation into the deity occurs. (41) 'Khrungs nyid kyi mdzad-pa'i bka'-brten yang/ phyi nang gsang gsum bsdus nas.

(42) The scripture (gzhung) referred to here is the Thun-mtshams bco­ lnga-pa.

And the back-up literature (rgyab) refers to the rGyab skor rin-chen gsa!-'debs, var. Ngo-sprod rin-po-che'i gsa!-'debs rgyab skor gyi gdams-pa, pp. 117-185 in A Tri Thun Tsham cha­ na dan, ibid. (43) sPyang-'phags, var. rkyang-'phags, otherwise unidentified. (44) bLa-ma'i brgyud-pa'i rnam-thar, f. 103. Bru-sha btsun indicates Bru-chen rgyal-ba g.yung-drung. His previous incarnation, sNang­ ba mdog-can, was a great Bonpo sage in early times. (45) His younger brother was Bru Nam-mkha' 'od-zer and his nephew was Bru-ston bSod-nams rgyal-mtshan. The biography of this last master has also been translated by Kvaerne. See Per Kvearne, "Bonpo Studies: The A-khrid System of Meditation," Part One, ibid., pp. 41-46. AsKvaerne points out, there are some differences between the hagiographical text found in the collection that we have here and the one included in the A-khrid collection. (46) This importand A-khrid text has been translated in part by Per Kvaerne. See the translation of the Thun-mtshams bco-lnga-pa man-ngag khrid kyi rim-pa lag-len thun-mtshams dang bcas-pa in PerKvaerne and Thubten Rikey, The Stages of A-khrid Meditation: Dzogchen Practice of the Bon Tradition, Library of Tibetan Works and Archives, Dharamsala 1996. Also see Per Kvearne, "Bonpo Studies: The A-khrid System of Meditation," Parts One and Two, ibid. (47) For the translations of the hagiographies (rnam-thar) of the masters in the lineage of transmission (brgyud-pa'i bla-ma rnams), see Reynolds, The Oral Tradition from Zhang-zhung, ibid. (48) The translation of the preliminary practice text (sngon-'gro), made in accordance with the oral commentaries by Lopon Tenzin

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The Practice of Dzogchen 1n the Zhang-Zhung Tri1dlt1on of T1bet

Namdak, is found in Appendix Two in Reynolds, The Oral Tradition from Zhang-zhung, ibid.

(49) According to the text of the principal practice (dngos-gzhi) composed by Druchen, "Second (that is, following after the first part consisting of the preliminary practices), in between (while one is on the spiritual path before attaining the goal), in terms of the stages of the principal practice that brings about the ripening and liberation of one's mind-stream, there are three parts:

1. At the beginning, without any grasping at thoughts, one fixates the mind (thog-mar sems rna zin-pa zin-par byed-pa),

2. In the middle, when mindfulness does not yet abide steadily, one employs (various methods) to bring about its abiding steadily (bar du dran-pa mi gnas-pa gnas-par byed-pa), and

3. And finally, when Self-Awareness is not yet clear, one employs (various methods) to make it clear (tha-mar rang-rig mi gsal­ ba gsal-ba bya-ba)." T he first part outlines the practice of Trekchod by way of an explanation of how to fixate the mind (sems 'dzin gyi khrid), the second part explains the various methods of practice of the dark retreat, and the third part elucidates the various methods of the practice of T hodgal, that is, the practice of vision with sunlight. T his text is translated below.

(50) Translations of the four supplementary texts dealing with the view, the meditation, the conduct, and the fruit (Ita sgom spyod 'bras bzhi), respectively, will be found below.

(51) For a translation of this text, together with a commentary based on Lopon Tenzin Namdak's oral instructions for making a dark retreat, see Part Two below. It was originally privately published as Reynolds, The Seven-fold Cycle of the C lear Light, Bonpo Translation Project (privately printed), San Diego and Amsterdam

2001. (52) See also Reynolds, The Guru Yoga ofTapihrit sa and the Preli minary Practices of the Zhang-zhung Nyan-gyud, Bonpo Translation Project, Vidyadhara Publications, 1999. Also Reynolds, The Oral Tradition from Zhang-zhung, ibid., pp. 217-251.

Notes to the Translat1ons

j203

2. Notes to the Outlines of the Contents

(1) sNyan-rgyud rgyal-ba'i phyag-khrid in the sNyan-rgyud nam­ mkha' 'phrul mdzod drang nges skor dang zhang-zhung snyan­ rgyud skor, Tibetan Bonpo Monastic Centre, Dolanji, HP India,

1972, ff. 539-726. (2) Zhang-zhung snyan-rgyud kyi lo-rgyus rnam-thar dang bcas-pa (ff. 539-589). (3) sNgon-'gro rim-pa rnams, "the stages of the preliminary practices," in the litho edition, whereas the text is entitled in the xylograph edition Bon spyod dgu rim, "the nine stages for the conduct of Bon," (ff. 591-607). (4) Tshig-bshad, "the exposition of the words," (5) See Reynolds, The Oral Traditon from Zhang-zhung, ibid., pp. 260-279, 325-343. (6) See the translation of The Seven-fold Cycle of the Clear Light below in Part Two.

(7) Oral communication LTN. (8) See Reynolds, Selections from the Bonpo Book of the Dead, Bonpo Translation Project (privately printed), Copenhagen 1997. (9) On dream yoga, see W Evens-Wetz, Tibetan Yoga and Secret Doctrines, Oxford University Press, London 1935, and on a Bonpo system of dream yoga, see Tenzin Wangyal Rinpoche, The

Tibetan Yogas of Dream and Sleep, Snow Lion, Ithaca NY 1998.

(10) This unfolding of the evolution of the visions of Samsara and of Nirvana are given in more detain in a number of texts in the collection, such as the 'Khor-lo bzhi shrugs and the 'Od-gsal sems

kyi me-long.

(11) On the dying process and the Bardo experience according to the Zhang-zhung tradition, see Reynolds, Selections from the Bonpo

Book of the Dead, ibid. It is planned to reprint an expanded version of this work in the future under the title Path of the Clear Light, forthcoming. On Tibetan funeral customes in general, see Bryan]. Cuevas, The Hidden History of the Tibetan Book of the Dead, Oxford University Press, Oxford 2003, and on a Bonpo funeral rites in particular, see Per Kvaerne, Bon Religion: A Death

Ritual of the Tibetan Bonpos, Brill, Leiden 1985.

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

(12) For discussion of the historical evelution of the Buddhist concept

of the Bardo, see Cuevas, The Hidden History of the Tibetan Book of the Dead, ibid.

3. Notes to the Translation of the Principal Practices Text (1) Kun tu bzang-po khyab bdal 'gro 'dren/ rang-rig mngon du gyur Ia phyag 'tshal-lo. (2)

gNyis-pa bar du rgyud smin zhing grot-bar byed-pa dngos-gzhi'i rim-pa Ia gsum ste/ thog-mar sems rna zin-pa zin-par byed-pa/ bar du dran-pa mi gnas-pa gnas-par byed-pa/ tha-ma rang-rig mi gsal­ ba gsal-bar bya-ba.

(3) Dang-po Ia sgron-ma las/ dran-pa'i sems ni 'ad Ia bzhung. (4) mThing-shog las/ 'ad khyim 'khor-ba'i dmar-khrid. (5) De Ia gsum ste/ Ius kyi gnad dang/ lta-stangs kyi gnad dang/ bslab­ bya'i gnad-do.

(6) Dang-po Ia/ Ius kyi phyag-rgya lnga yis srog kyang being/ zhes­ pa/ smad kyi rtsa rlung sdom phyir skyil-khrung bca'/ rus tshigs khrol bu sdom phyir tshigs-pa bsrang/ 'du-byed gnad du gcun phyir mnyam-bzhag bya/ smra brjod rtsol-ba gzhoms phyir mgrin-pa dgug/ gzung 'dzin gcud Ia bar phyir lta-stangs gzir.

(7) De yang g.yo na steng du 'don/ g.yas ni 'og tu mnan/ srin lag yid tsam bkug-pa ni khyad-par gyi gnad! de'i dus su Ius kyi nywa bzhi rtsa bzhi las sags/ Ius cha cha nas khrims kyis bsgrims Ia gcun-no/ Ius ky nywa bzhi rtsa bzhi las sags Ius cha cha nas khrims kyis bsgrims Ia gcun-no.

(8) gNyis-pa Ia/ mdun phyogs mi nye mi ring-pa'i sari 'ad 'khor ran­ par bskor de! rig-pa mig dang bstun Ia/ gyen thur g.yas g.yon du lta-ba rna yin-pal mdun tshugs dril Ia/ phur tshugs su 'bug-pa'i tshul lam/ khab mig tu khud-pa 'dzud-pa'am/ 'ben Ia mda' 'phen­ pa !tar/ Ius kyis rnam-'gyur/ ngag gis brjod rtsol/ sems kyis snga bsam phyi mno/ gang yang med-par hrig-ge-ba Ia/ rang-lugs rtse gcig tu tu-re bring-nge wal-le khyug-ge gzir-ro.

(9) De'i dus su kha chu sna chu ci byung yang rang babs su gtong/ Ius sems gcun zhing gnad Ia bar-bar bya.

(1 0) Thun tshad ni snga thun Ia sa-le 'ad nyis brgya Ia! de nas phyi thun Ia sum-brgya las sags bun thang du spar-ba'o. ( 11) Yang snga dgos dus su sangs-rgyas sems-can bzang ngan/ yod med lta-mkhan/ kho Ia rgyu rkyen ngo-bo! gzugs dbyibs kha-dog

Nott:s to tile Translat1cns

1205

mtshan-nyid ngo-bzung ci 'dra-ba zhig 'dug/ yang yang Ita ru bcug Ia dri. (12) Yang dang-po byung sa/ bar du gnas sa/ tha-ma 'gro sa tshol du bzhug. (13) Yang phyi 'byung-ba! nang rgyu Ius/ mthe-ba spyi-bo nas dma'-ba rkang mthil yan-chad tshol du bzhug/skyon yon gyi zhu thug bya/ legs-par shes-pas rtsad bead. (14) De-/tar nyams su blangs-pas/ ci zhig Ia 'gyu byed kyi dran-pa rna! du phebs nasi 'dzin-med chen-po rab ru-sbal 'khar gzheng du bcug­ pa !ta-bu gang la yang nyam mi nga pa dang/ 'bring lcags sbubs nas chu 'dren-pa !ta-bu! tha-ma bung-bas rtsi Ia 'jibs-pa !ta-bu! rnam­ 'gyur cung-zad ngang chas-par 'byung ste/ rna! du phebs shing zin rtags tshang-ba dang/ mtshan-med Ia pheb la bsgom du bzhug-go. (15) Rig-pa mdun tshugs su mkha' Ia gtad-do! de la yang zin rtags rna tshang na/ rig-pa tshugs su mkha' Ia gtad de! HUM HRI las sags rna ning sgra gang yang rung-ba Ia khrid-do. (16) De nas kyang dka' nang Ia dub kyi las rtsol-pas/ dub-pa dang ngal­ sos dang bstun te khrid. (17) dMigs rten kyang me-long lha sku'i mdzod-spu las sags su gtad-do! lar me rlung shas che-ba la zin rtags snga-bar 'ong ste/ rjes nas gags su 'gro/ chu rlung shas che-ba Ia zin rtags 'phyi ste/ rjes nas grogs su 'ong/ sngar khrid rna phog na brda thabs rten 'brei/a khrid-par sla! dred-pa'i rigs Ia bya shor-bas gdab-pa dka'. (18) bCud !dan gyi dpon-gsas yod ngang Ia yang mi thebs mi srid! rang rig-pa'i rgyal-po btsan du zin-pas/ sems 'byung dran-pa'i dmag mi cham Ia phebs! rtog tshogs 'khrul-pa'i khyi rgod rdong Ia thogs-pa yin te. (19) sPyi rgyud las/ rgyal-po btson du bzung! dmag mi cham Ia phab! nyon-mongs-pa'i khyi rgod gtun Ia btags. (20) Lung drug las/ mtshan dmag (mdag?) la sems gtad na/ je zhi je rnam-rtog zhi! je gsa! je gsa! ye-shes skye. (21) mTshan-ma sems-'dzin gyi khrid. (22) gNyis-pa dran-pa mi gnas-pa gnas-par bya-ba la! sgom-pa'i gnas rang-bzhin gyi mun bung-nga !dan-pal sa phug brag phug spyil-po khang-pa gang yin yang/ yang thog mtho zhing nang yangs-pa Ia/ zhal Ia legs-par byas Ia/ gsa! khang phyi rub Ia nang yangs-pa sgo 'khyuog rim-pa gsum yod-pas bcad-pa'i nang du! sang-ba'i gsa! kung cung tsam yang med-par 'dugs bde-bar bcas tel snang-ba 'i gsa! khung cung tsam yang med-par 'dugs bde-bar bcas te.

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(23) Nyams su blang tshul la gsum ste/ ji !tar sgom-pa dang de'i bslab

bya dang rgyudIa 'char tshul-lo. (24) Dang-po gzer-bu las/ bsdam-pa gsum gyis g.yeng-ba'i las spang/

glod-pa gsum gyis blo rna! du dbab ces-pa Ia gsum ste/ Ius kyi bya-ba bsdam nas byar med du glod-pa/ ngag gi smra-ba bsdam nas brjod med du glod-pa/ sems kyi dran-pa bsam bsdam nas bsam 'das su glod-pas/ mi rtog-pa'i ting-'dzin skye-ba'o. (25) De ni dmus shes-par byas tel Ius kyi bya-byed mi dge-ba gsum

mam/ lung ma bstan son ma tshong khrom/ rgyug 'dur bza' bzo bya byed...... ngal-sos su gzhug/ de !tar ma byas na bya byed sna­ tshogs kyis rtsa 'khrug des rlung 'khrug des sems 'khrug nas mi rtog-pa'i ting-nge-'dzin skye-ba'i gnas med-pa'i phyir/ de !tar glad­ pas rtsa 'dull rlung 'jags/ shes-pa rang sa zin nas mi rtog-pa gnad du phebs-pas...... (26) De nas khyad-par gyi Ius gnad Ia/ phyag-rgya lnga yis Ius kyi srog

kyang beings/ zhes-pas zhabs skyil-krung/ phyag mnyam-bzhag sgal-tshigs drang-po/ mgrin-pa cung tsam dgug/ spyan thad-kar blta'o. (2 7) De-ring nas ngag gi mi dge-ba bzhi las sogs-pa ma dag-pa dang/

lung ma bstan/ long gtam ku re bzhad-pa gad khad! gleng long rnams dang/ dge-ba yin yang bzlas brjod! klog 'don/ dbyangs gyer­ ba thams-cad kyang spang Ia/ brjod med lkugs-pa'i tshul du glod Ia ngal-sos su gzhug. (28) De-/tar bcug-pas/ brjod tshigs bskyed-pa'i rlung mi g. yo rtsa mi

'gull sems ni 'khrug-par mi rtog-pa'i ting-nge-'dzin skye-ba'i dgos­ pa yod-do. (29) Des na de-ring nas sems kyi ngan rtog mi dge-ba gsum dug lnga

sogs dang/ lung ma bstan sngar byas zin dang/ dbye rgyu/ rang­ bzhin gyi bsam mno rtog dpyod thams-cad! bzang rtog yin yang lha sgom yig 'bru spro bsdu mtshan-ma'i ting-nge-'dzin las sags thams-cad bshol Ia! res shig 'dod 'dod re re dogs dungs dungs-pa gang yang med-par kun-gzhi'i klong du dran rig bsam 'das su glod la ngal sos su gzhug. (30) De-/tar ma byas na rtsa'i lamIa rlung gi rta zhon yid kyi mi 'gyus

nasi mi rtog-pa'i ting-nge-'dzin skye-ba gegs byed-pa'i phyir-ro/ des na rang sa rang thog tu bcas bcos dang nga sgre log med-par/ thol'byung rbad tshod gzhi med rtsa bra! du khrol-le bzhag-go.

Notes to the Translattons

1207

(31)'Das-pa'i rjes mi bead! ma 'ongs-pa'i sdun mi bsu/ kun-gzhi khyab­ bdal chen-po'i klong du! rig-pa rtsa bra! so-ma rang sa rang thog tu bza' bzo bsgul bskyod med-par/ yin-lugs bzhin 'jog-pa'o.

(32) Bying rgod rmug-po gsum. (33)Las dang-po'i dus su thun ches na/ hying rgod ldeng-po las sags su 'gro/ chung na nyams rtogs mi skye-bas/ sa-le 'od 'phreng skor re nasi zhag re Ia bun thang 'gyur bsring/ thun bar du snying-rje mas-gus gnad du bsnun/ sgsog gtsong sngo rngad las sags 'byung­ ba mi snyom-pa'i zas dang! grib zas dang zas mi za/ zas gas kyi cha bsnyam/ me dang nyi-ma Ia mi bsdad! phyi nang gi 'gul bead! ye­ shes 'grib-pas gang gnyis kyi dus su ngal chun tsam gsa/ bcud-ldan thabs Ia mkhas-pa'i dpon-gsas dang ma bral-ba bya/ le-lo dang btang-snyoms byung na bdag Ia mngan 'tshang bgrang/ brtson­ 'grus drag-pas yang dang yang du bskul 'phel-ba Ia dag 'brad! 'grib-pa Ia zhum-pa mi bya'o. (34)Dang-po blo byas kyi zhi-gnas skye! bar du rang-bzhin gyi zhi-gnas 'char/ tha-mar mthat-thug gi zhi-gnas Ia brtan-pa thob-pa 'byung ste. (35)sNyigs-ma klong du thim nas dwangs-ma 'ad du gsa!/ blo yi g.yang­ lugs bud nas rig-pa gcer-bur 'char/ rtog-pa'i sprin tshogs sangs nas ye-shes sgrib g.yogs med. (36)sNyigs-ma 'gyu byed rtog tshogs blo yi dran rig kun-gzhi Ia thim nasi dwangs-ma rang-'byung ye-shes 'ad du shar-ba ma rnyogs­ pa'i chu dwangs-ma 'dra/ gzung 'dzin g.yang-lugs gas dang 'dra­ ba bra! nasi rig-pa'i ye-shes rjen-par shar-ba bskyes-bu 'i gas dang bral-ba 'dra/ bzang ngan dran rtog sprin dang 'dra-ba sangs nasi kun-gzhi'i rang mdog rnyed-pas nam-mkha' dwangs-ma 'dra-ba rgyud Ia 'char. (37)gZhan yang mun-khang skya 'od byed-pa'am/ de'i phyi nang thams-cad ma sgrib-par sa-le gsal-ba dang/ 'og gi 'byung lnga'i rtags rnams kyang cung-zad 'char Ia/ shes-pa Ia mi rtog-pa btang gis mi thong-ba'i ting-nge-'dzin rgyud Ia skye'a. (38)mTshan-med zhi-gnas kyi khrid. (39)gSum-pa mi gsal-ba gsal-bar byed-pa'i gdams-pa Ia gsum ste/ spyir nyams su blang-ba! bye-brag tu nyams su blang-ba! gnad kyi gdams-pas bogs 'don-pa'o. (40)Dang-po Ia rgya-mtsho chen-po gyen du bskyod! lcags ri mun-pa'i mtha' Ia gtad! dran-pa'i sems ni 'od Ia bzung! 'gyu-ba yid ni sgra Ia btu!/ rig-pa'i rtsal ni zer Ia sbyang.

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

(41)De Ia gsum ste/ gnad lnga'i sgo nas gcun-pa dang/ thabs lam gyi rkyen gyis btsa'-ba dang/ rgyud Ia bsten-pa'i 'char tshul-lo. (42)sGom-pa'i gnas shin tu gnad che ste. (43)De'i dus su snga bsam phyi mno dang/ glo-bur gyi dran-pa thams­ cad thol-byung rtsad chad du btang Ia/ shes-pa Ia shar Ia ngar bskyed de! gzhi med rtsa bra! du hrig-ge-ba Ia bzhag-go.

(44) Srog gi rlung rig dril te. (45) rGyu-mtshan g. yon phyogs Ia ye-shes kyi rtsa sgo yod cing/ nyon­ mongs-pa'i rnam-rtog rgyun-chad-pa'o. (46)gSum-pa Ia! de !tar nyams su blangs-pas rig-pa'i dangs snyigs phyed/ rlung sems gnad du zin/ rtsa'i sgo phyed-pas rgyu rkyen tshang-ba'i me/ rlung gis spur-ba !tar rig-pa 'od gsa! du gnas-pa'i rang mdangs/ phyi ru mi 'char-ba'i thabs med-do. (47)gNas drug las/ gzhi tsi-ta'i dbus na gnas/ lam rtsa Ia phyung/ sgo chu'i sgron-ma Ia shar tel dung-khang klad-pa'i dkyil dbus na/ dbu­ ma Ia! tsang-ri pur-lang gi rtsa zhes bya-ba! rtsa-ba gcig Ia rtse-mo gnyis su gyes nasi rtsa sgo zar-ma'i me-tog kha bye-ba !ta-bu Ia rig-pa'i sgo dong de! tsa de'i sbubs nas 'ad lnga rma-bya'i mdongs !ta-bu shar. (48)sGron-ma las/ mun-pa zer-ldan smrag rum du gnang gsa/ 'ad kyi gzhal-yas mthong. (49)Lhag-mthong 'od-gsal gyi khrid-do.

(50) gNyis-pa bye-brag tu nyams su blang-ba Ia gnyis tel snang gsa/ nam-mkha'i ting-nge 'dzin Ia sbyang-ba dang/ rang gsa! sgron-ma'i ting-nge 'dzin Ia sbyang-ba'o.

(5 I) Dang-po Ia bzhi ste/ gnas gang du nyams su blang-ba dang/ dus nam gyi tshe nyams su blang-ba dang/ tshul ji-ltar nyams su blang­ ba dang/ nyams snang 'od-gsal gyi 'cher tshul-lo. (52)gNyis-pa dus ni gong gi mun-pa'i rnal-'byor gyi rtags rnams shari ting-nge 'dzin Ia brtan-pa cung-zad thob-pa...... (53)sNgo dro klu dbang phyogs su Ita/ dgong kha dri-za'i phyogs su Ita. (54)gSum-pa sgom tshul Ia/ 'di nyid kyi sgrom-ma las/ kun gsa/ sems kyi me-long de! snang gsa! nam-mkha' mthongs su bstan.

(55) gNad lnga'i sgo nas nyams su blang-ba! bca'-ba Ius kyi gnad gong bzhin Ia.

(56) Lha khris las/ seng-ge 'gying-ba'am/ gsang-ba 'dus-pa lta-stangs kyis Ita. Sangwa Dupa (Skt. Guhyasamaja) was one of the principal

Notes to the Trar1slatrons

1209

disciples of Tonpa Shenrab, being the source for both the Tantras and Dzogchen in the Bon tradition. (57) Nam-mkha' gsum sbyor gyi lag-len byas tel bar-snang stong-pa/ phyi srid-pa'i nam-mkha' yin-pas de Ia gtad! rtsa'i sbubs stong­ pa/ nang dbang-po'i nam-mkha' yin-pas de Ia gcun/ dems-nyid stong-pa/ yang gsang don rtags kyi nam-mkha' yin-pas de Ia ngar bskyed.

(58) mThing-shog las/ bzung 'dzin gcud Ia bar Ia/ rlung rig gnad du bzung.

(59) Mi 'jug-pa gsum gyi lag-len bya/ srog rlung yang du mi 'jug ste/ rig-pa'i rta yin-pas/ rlung rig dril te bzung/ rtsol-bas dgag tu mi 'jug ste/ rtsol-bas dgag tu mi 'jug ste/ dbugs kyi cha bsnyam ste/ dal gyis phyi nang du! rgyur gzhug gsang rlung rengs su mi gzhug ste/ khyad-par du rlung gi rlung rgyu dus su rab tu yang gcun-par bya ste.

(60) De nas mi 'bra! dam-tshig gi gnad Ia/ gzer-bu'i rtsa 'grel las/ mig rna btsun-par/ yul Ia char-re bzhag-pas/ kun-gzhi rtog-med ngos zm.

(61) Mi 'gul-ba gsum gyi lag-len bya ste/ Ius rna 'gul na rtsa mi 'gul-bas/ bya byed g.yo 'gul mi bya/ rtsa rna 'gul na mig mi 'gul-bas/ bca' bcu phrag phrig mi bya/ mig rna 'gul nas sems mi 'gul-bas/ zam­ zim slab-sleb khral-khrel mi bya! far rig-pa'i gnad mig Ia 'char-bar shes-par bya'o.

(62) gZer-bu las/ bzhag thabs gsum gyis sems kyis bzung zhes-pas/ bzhag thabs kyi lag-len bya ste/ bzo mi bya-bar so-mar bzhag ces-pas/ ched 'dzin kyi dran blo dang bral-ba'o/ rang lugs chen-po gnyug­ mar bzhag ces-pas/ kun-gzhi yin-lugs kyi glad thog tu 'jog-pa'o/ bcos bslad med-par rnal-mar bzhag ces-pas/ bcas bcos dang bsgre log mi byed-pa'o.

(63) sKya long long-hal breng-nge-ba. (64) Ye-shes lnga'i rang mdangs las. (65) She! mdog rig-pa'i thig-le! dngul-chu 'thor-ba !ta-bu dang/ 'ad lnga gur-khang gi thig-le/ 'ad kyi mu-khyud lnga lnga yis bskor-ba dang/ zer gyi thugs-rje'i nyag-thag dngul dkar nyag-thag brkyang-ba'am lcags kyi lu-gu-rgyud dang gdugs kyiu rtsibbs rna gshigs-pa'am skra shad bar-snang Ia gtor-ba Ita-bu....

(66) Thabs lam gnad kyi gdams-pas/ ye-shes bde rlung dbu-mar cun-zad 'dus/ rlung sems kyi sbyor-bas rtsa yi sgo cung tsam phyed! nyams len gyi stabs kyis rig-pa'i dwangs snyig phyed nasi phyi ru !hag-

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mthong 'od-gsal kyi snang-ba 'char-ba'i mgo tshugs shing/ nang du ka-dag gi rig-pa gcer-bur bud nas nyams rtogs ji gsa! du 'byung-ba'i dus yin tel phyi nang yon-tan 'jug-pa dus gcig tu rgyud Ia sky-bas/ de'i dus su brtson-'grus bskyed-pa gal shin tu che'o.

(67) 'Od-gsal nam-mkha'i ting-ng 'dzin gyi khrid. (68) Rang gsa! sgron-ma'i ting-nge 'dzin nyams su blang-ba Ia bzhi ste/ gnas gang du nyams su blang-ba dan/ dus nam gyi tshe nyans su blang-ba dang/ tshul ji-ltar nyams su blang-ba dang/ de !tar nyams su blangs-pas yon-tan 'char tshul-lo.

(69) Gang gyi spyi dang bye-brag gi nyams Ia brtan-pa cung tsam thob! drod rtags rgyud Ia shar-ba dang/ gnas rang-bzhin gyis dben-pa mtho-ba khang-pa'i phyed phubs sam/ mthongs chen-po nyi zer 'char-ba'am/ brag shing gad-pa'am/ sgrib yod-pa sags kyi! nyi grib mtshams su nyams su blang-ngo.

(70) gSum-pa tshul nil 'di nyid kyisgron-ma las/ dran-pa sems kyi mdung-ma de! snang-ba 'ad kyi phub Ia gtad.

(71) bLa-chen gyi gsungs las/ las dang skal-ldan skyes-bu yis/ nyi-ma'i zer Ia 'khrul-pa bead.

(72) Dang-po Ius gnad Ia 'od-gsal glo-bur bskyed-pa'i/ Ius gnad lnga bca' ste/ seng-ge 'gying stabs dang/ glang-po-che'i brkyang thabs dang/ dge-sbyor gi tsog-pu dang/ ngang-mo'i zur 'gros dang she! gyi rwa-pho brag Ia 'dzeg-pa'i tshul-lo.

(73) 'Og rlung cung-zad bsdam/ lag-pa dgye de bya te. (74) Yid g.yo byed rlung non nasi dbus-ma byang-chub kyi rtsa kha phyed ste/ phyi ru snang-ba 'phral du 'char zhing! nang du bon-sku blo 'das kyi dgongs-pa 'char-ro.

(75) Lag- gnyis kyis 'gal bteg Ia pus brang sprad. (76) Phyi ru zhing-khams rdzogs-par 'char zhing/ nang du nyams rtogs Ia bogs skye'o.

(77) Phyi ru sprul-sku'i snang-ba 'char/ nang du gsa! snang khyad-par­ can Ia skye'o.

(78) Yon-tan rlung dbus-mar tshud nasi rdzu-'phrul ya am zung 'byung mthong snang 'phral du 'char-ro. (79) Pus brang sprad tsog-pur 'dug.

(80) Yon-tan ni dga'-ba'i bzung 'dzin 'gags nasi g.yon ye-shes kyi rtsa sgo bye ste/ phyi ru rtog tshogs ye-shes su 'char zhing/ nang du rang rang gsa! 'dzin-med kyi dgongs-pa 'char-ro.

(81) Seng-ge'i Ius gnad dus sui steng bon-sku lta-stangs/ smin-mtshams su yar Ia! hrig-ger gzer-ba'o.

Notes to ttle Translations

!211

(82)Thad du g.yo 'gul med-par char-re gtad-pa'o. (83)gSum-pa Ia gcun-pa sems kyi gnad Ia/ lta-stangs de-dag gar byed kyang/ sgron-ma gsum sbyor gyi lag-len bya ste/ phyi srid-pa'i sgron-ma brtodIa mnan/ nyi zlaIa sogs-pa gtad-pa'o/ nang dbang­ po'i sgrom-ma arIa gtad de! rig-pa mig dang btsun-pa'o/ gsang-ba rig-pa'i sgron-ma gnad Ia bor tel bag yangs Ia mi 'jog-par ngar bskud-pa'o. (84)gCes-pa rnam-pa gsum shes-par bya ste.......

thams-cad kho Ia

thug-pas le-lo mi bya-bar/ don du kho-rangIa hril gyis gal-che'o. (85)gSum-pa 'char tshul Ia/ nang na rig-pa 'od lnga'i bdag-nyid du 'dug-pas gnas-pa rtsa yi sbubs phyed del phyi nyi-ma'i dkyil-'khor gyi len-kha dang 'phrod-pas/ 'od dang zer dang thig-le'i snang-ba du-ma zhig mngon du 'char tel de-dag Ia rtog dpyod kyis rtsol­ ba mi 'jug-par/ gong !tar rang-'byung rang-shar rang-grol chen-par nyams su blangs te. (86) Yon-tan ni lha khrid las/ khyab bdal nam-mkha'i lta-bu'i ting-nge 'dzin rgyudIa skye. (87)'Bum las 'od sal-sal breng-breng rab tu myur-ba'i ting-nge 'dzin zhes- bya-bas/ bzung nas thar-pa chen-po 'thob-par 'gyur. (88)gZhan yang nyi khrid 'di nyid gong gi nyin snang/ mtshan snang gnyis-po'i bogs 'don thabs yin-pas/ gong gi dus su gang yin rnams skabs skabs su dar tsam nyams su len-pa las/ rgyun du bsten na khams dang dbang-po Ia gzan-pas/ de'i blang dor shes-par bya zhing/ far nyams-len gsum-po 'di gcig gi steng du gcig bsnan-pa'i tshul gyis thams-cad zung 'brei du nyams su blang-ngo. (89)Khams dang dbang-pos rna bzod na/ mthing-shog !tar rgya ras dwangs-pa'i dmar-khrid byas tel ras sngon gyi yol-ba'i nang nas gong gi lag thabs byasIa blta'o. (90) Rang gsa! sgron-ma'i nyi khrid-do. (9l)gSum-pa khyad-par gnad kyi gdams-pas bogs 'don-pa Ia gsum tel thabs lam gnad gyis bogs 'don-pa dang/ rlung sems kyi sbyong-bas bogs 'don-pa dang/ mtshan snang gi gdams-pas bogs 'don-pa. (92)sNangIa 'od dang zer dang thig-le shar-ba dang kha-dog dkar shas­ che shib! dbyibs zla-gam mang-bar shar na nam-mkha'i rlung zin­ pas/ steng bon-sku'i lha-stangsIa gtsor bya'o. (93)dByibs nar-mo dang kha-dog dmar shas-che-bar shar na me rlung zin-pas/ 'og sprul-sku'i lta-stangsIa gtso-bor bya'o. (94) Gru bzhi dang ser shas-che-bar shar na sqa rlung zin-pas/ thabs kyi lta-stangs Ia gtso-bar bya'o.

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

(95) Zlum-po dang ljang shas-che-ba nil rlung gi rlung zin-pas/ shes­ rab kyi lta-stangs Ia gtso-bor bya'o. (96) Gru gsum mthing shas-che-ba ni/chu rlung zin-pas/ dbus rdzogs­ sku'i lta-stangs Ia gtso-bor bya'o. (97) 'Od zer thig-le thams-cad cha-mnyam zhing kha-dog kyang lnga­ po tshang-ba dang/ dbyibs kyang lnga-po tshang gar byung na/ 'byung-ba lnga yi rlung lnga-po thams-cad gnad du 'chun-po yin­ pas. (98) Phyi'i 'char tshul dang bstan-pa'i thabs-lam gnad kyi lta-stangs 'di rnams nil nyin snang mtshan snang gi nyams-len thams-cad l spyir 'grims-pa yin-pas shes-par bya'o. (99) gNyis-pa sems kyi sbyor-ba Ia gsum ste/ rtsa rlung thig-le'ignas tshul dang/ de Ia sbyang dgos-pa'i rgyu-mtshan dang/ ji !tar sbyong-ba'i tshul-lo. (100)She-thun dbus-ma'i rtsa sbubs yar gyen 'dren gyi rlung gis phye ste/ tshangs-sgo kha Ia zhugs-pa ni myang 'das kyi lam/ mar Ia thur-sel gyis phye ste/ gsang-bar zug-pa ni 'khor-ba'i lam. (101)g.Yas dkar tshigs-pa (=the spine) kha chen nasi yar dbus-ma'i g.yas Ia 'grims. (102)Lus sems kyi rten byed kyang bsdus na gsum du 'dus-so. (103)Rig-pa'i rang rlung gi gnad. (104)Thig-le mang yang dwangs-ma rig-pa'i thig-le/ snyigs-ma Ius zungs kyi thig-le gnyis su 'dus Ia/ de yang snyigs-ma'i thig-le Ia brten nasi dwangs-ma'i thig-le gnad du 'jug-pa yin-no. (105)Kun-gzhi dang rig-pa gdod nas gnas-pa'i snying-po de gnas-pa tsi-ta'i dkyil na gnas/ lam rtsa Ia rang 'byung du shar-ba yin­ pas...... (106)Kun-gzhi nam-mkha' bzhin du spyi blugs su khyab kyang/ 'khrul­ pa'i sprin tshogs kyis bsgribs-pas gsal-ka med! dbus-ma'i lam Ia sprin med nam-mkha' bzhin/ ye-shes zang-thal chen-par gnas-pa ym. (107)gSum-pa sbyong-tshul la gsum ste/ 'jam rlung Ia sbyang-ba dang/ rtsub rlung Ia gcun-pa dang/ rang rlung Ia brtan-par bya'o. (108)Dang-po Ia gsum ste/lus gnad dang/ yid gnad dang/ rlung gnad­ do. (109)bLa-chen dran-pa nam-mkha'. (110)gNas ni mun-khang Ia rig-pa brtan zhing bogs chef khams mi gzan.

Notes to the Translations

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(111) Tshul la gzer-bu las/ Ius kyi gnad bsdam zhes-pa/ phyag-rgya lnga ni gong !tar bca' ste/ khrims kyis bsgrim zhing gcud Ia bor tel gnad du 'gro-bar byed-pa'o.

(112) mThing-shog las/ rnam-rtog gi gnyen-po rlung lhyi nang du rgyu­ ba rjes su dran-pa'i yig 'bru gsum gyi dmar-khrid byas te.

(113) De yang g.yon na OM g.yas na A dbus su HUM gi spro bsdu dbugs dang bstun Ia bya zhing/ de yang gnas-pa HUM/ 'jug-pa OM! gtong-ba A ru bsam....

(114) gNyis-pa Ia gnyis tel ci /tar bsgom-pa dang/ nyams-myong 'char tshul-lo.

(115) Dang-po Ia rtsa dang Ius gnas gong /tar Ia! rtsa gsum gyi sum mdor YAM ljang-khu! de'i sor bzhi'i steng du RAM dmar nag/ snying-kha'i thad du rang-rig A'i rang-bzhin/ 'od lnga'i rgyas dril­ ba bye'u co-ga'i sgo-nga tsam gsa/fa 'tsher-ba bkrag dang chas­ par bsgom.

(116) rLung sems kyi thig-les gang-bar bsgom. (117) De /tar rlung sbyor skor re Ia/ 'od-gsal dmigs bskor re bsgom/ de !tar bsgoms-pas/ phyi ru mtho snang gi 'char tshul gong bzhin Ia ........

(118) rLung sems bogs 'don gyi khrid-do. (119) gSum-pa mtshan snang gi gdams Ia gsum ste/ 'od-gsal gnyid dang bsre-ba dang/ de yi skyon yon 'char tshul dang/ gnad zung A Ia gtad-pa'o. On

dream yoga in general, see W:Y. Evens-Wentz,

W: Y., Tibetan Yoga and Secret Doctrines, Oxford University Press, London 1935. And on dream and sleep yogas in the Bon tradition, also see Tenzin Wangyal Rinpoche, The Tibetan Yogas

of Dream and Sleep, Snow Lion, Ithaca NY 1998. (120) rMi-lam gyi bar-do Ia bag-chags kyi mtshams sbyar-ba chu-bo'i gzhung lta-bu'i gdams-pa.

(121) Seng-ge'i nyal stabs byas Ia! gzhogs g.yas-pa 'og tu bcug/ mtheb mdzub gung srin rnams kyis bu-ga bkag-pas g.yas nyon-mongs kyi rtsa sgo rlung sgo khegs-pa'o.

(122) Nang rlung ngal-ba gsum gyis dug dbyung Ia/ rig-pa dbus-ma'i nang/ ag-sho 'khor-lo yi lte-bar 'od kyi dru-gu rma-bya'i sgong tsam Ita-bur gsal-ba Ia/ snga bsam phyi mno'i rtog tshogs rna 'phros-par byas tel mig zim bya.

(123) Rab Ia rmi-lam gyi 'khrul snang thams-cad 'od gsa/ du 'char te. (124) sPyir rmi-lam mi zin-pa'i rgyu.

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The Practice of Dzogchen in the Zhang-Zr1ung Trad1t1on of T1bet

(125) mThar rmi-lam klong du gyur tel shes-pa rang-dbang thob-pa dang/ 'gyu 'byed kyi dran-pa gar khrid du 'gro ste. (126) rMi-lam gyi rig-pa. (127) dMigs-pa bzung Ia..... (128) 'Od-gsal gnyid dang bsre-ba'i khrid-do. (129) De !tar snyan-rgyud yang snying man-ngag dgongs-pa'i bcud! zab don gnad kyi gdams-ap mthar-thug-pa/ dngos-gzhi'i lag khrid go-rim bde-bar bkod! snod-ldan kun gyi don du 'gyur-par shag/ rgyud smin zhing grot-bar byed-pa/ dngos-gzhi'i gdams-pa rdzogs­ so/ rgya rgya U-YA AG-THAM!

4. Notes to the Translation of the Explanation of the View ( 1)

Kun tu bzang-po khyab-gdal 'gro-ba 'dren/ rang rig mngon du gyur Ia phyag 'tshal-lo.

(2) Book Three, which follows Book One, the Preliminary Practices (sngon-'gro) and Book Two, the Principal Practices (dngos-gzhi), in the Phyag-khrid text of Druchen Gyalwa Yungdrung {Bru-chen rGyal-ba g.yung-drung), contains four supplementary texts of guiding explanation (khrid) concerning the Principal Practices. These are known in Tibetan as the ITa-khrid, the sGom-khrid, the

sPyod-khrid, and the dMar-khrid. Given here is a translation of the ITa-khrid text which presents an explanation of the view {lta­ ba) of Dzogchen.

(3) gSum-pa rgyud rtogs cing mngon du gyur-bar byed-pa rjes 'jug gi yan-lag Ia. (4) Ma kun-gzhi gshis kyi gnas-lugs, that is to say, the Natural State (gnas-lugs), which is the real disposition of things (gshis), is the Kunzhi (kun-gzhi), "the basis of everything," which is the Mother (rna). It is the base and

source of everything in both Samsara

and Nirvana ('khor 'das thams-cad kyi gzhi rtsa); it is the first Great Ancestor of all the Buddhas, as well as of all sentient beings (sangs-rgyas sems-can kun gyi yang mes chen-po).

(5) Ka-dag chen-po, total primordial purity. This essence (ngo-bo), the state of Shunyata, is without obscurations (sgrib-med), inherently clear (rang-gsa!), empty {stong-pa), without a source {rtsa bra!), naked and denuded (gcer-bu rjen-pa) of discursive thoughts, and unattired in any delusions or obscurations or passions from the the very beginning (gdod nas 'khrul sgrib nyon-mongs gyid rna

Notes to the Translat1or1s

[215

gos-pa). Therefore, it is called the state of total primordial purity (ka-dag chen-po). According to LTN, here the text is speaking from the side of the Natural State only. Here also in the text a series of designations are applied to the the Kunzhi or the primordial Base, namely, 1. the state of total primordial purity (ka-dag chen­ po), 2. total self-origination (rang-byung chen-po), 3. the state of total spontaneous self-perfection (!hun-grub chen-po), 4. the state that is totally beyond limitations (mtha' bra! chen-po), 5. the state that is totally all-pervading (kun-khyab chen-po), 6. the total state of being (bdag-nyid chen-po), 7. the state that is totally universal or all-inclusive, and 8. the state that totally transcends the intellect and is inexpressible in words (blo 'das brjod med chen-po). Note that the Tibetan word chen-po, "great, large," may also be translated as total, that is, it includes everything and nothing is excluded.

(6) Shes-bya 'khor 'das tharns-cad kho'i ngang du rdzogs-pa. According to LTN, kho'i ngang du refers to the Natural State (gnas-lugs).

(7) rTogs de rned-pas !hun-grub chen-po. (8) Kho-nyid gang !a, according to LTN, this refers to the Natural State. bDag-nyid chen-po, the total state of being, the Great State or Nature, or 'the great owner" according to LTN.

(9) Kun gzhi byung serns nyid! 'od-gsal stong-pa bcos slad rned. (var. byang sems?- LTN)

(10) Kun rdzogs yongs rdzogs tharns-cad rdzogs. (11) Nges-rned sprul-sku lung rna bstan/ phyogs rned cho- 'phrul cir yang shari so-so tha-dad rna yin. It may arise anywhere as an apparitional display without any partialities (phyogs med cho-'phrul cir yand shar). But it does not exist distinctly and individually, as anything separate from the Natural State, according to LTN.

(12) De Ia byang-chun serns zhes bya! drang-pa'i don rtags gsurn-rno. This three-fold aspect of space is rnkha' klong dbyings, that is, space, vast expanse, and dimension. In this case, the sky (mkha') is the example, the vast expanse of space (klong) is the real meaning (don), and dimension (dbyings) is the indication (nags).

(13) Don du dril rgyud !a dbab! go zhing shes-pa tsarn du zad kyi. (14) dMar thag-chad-pa, "to clearly and definitive decide" with intensity upon something because it is directly experienced and, therefore, one has no doubts; here drnar is an intensifier.

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

(15) Dus da-lta'i sems-nyid 'dzin-med rang-gsa! nam-mkha' dangs-pa !ta-bu sku gsum rang chas ye-shes !hun-grub rang-rig rang-gsa! 'di ym.

(16) This explanation is according to Thegchod. What follows is explained according to Thodgal.

(17) De yin de Ia cher ste ltos. (18) Da-lta gang na gnas Ius spyir khyab kyang! she-thun rtsa 'dzin gyi nang/ snying mchong gur smug-po she! gyi kha-ba-can gyi dkyil! 'od lnga gur !tar phub-pa'I dbus su. She-thun is the Zhang-zhung term for the heart.

(19) Tsi-ta'i dbus na smag-bral nyi-ma bzhin/ rang-rig rang-shar chen­ par gnas-pa yin.

(20) Bum-pa nang gi mar-me !tar gnas tel Ita mi mthong Ius gyis sgrib! bern rig bra! nas 'ong-bar bshad. These two quotations in the text explain the matter from the standpoint of Thodgal.

(21) When the master recites aloud the text on this occasion, the disciples are directly introduced to "the Cycle of the Base" (gzhi'i 'khor-lo'i ngo-sprod rnams). According to LTN, this direct introduction was taken from the first wheel or cycle of the 'Khor­

lo bzhi sbrag text. See the translation of this text in Reynolds, The Path of the Clear Light, forthcoming..

(22) Bu rig-pa nyi-ma'i snying-po !ta-bu bcud du shar ......rna kun-gzhi nam-mkha' !ta-bu Ia/ bu rig-pa nyi-ma'i snying-po !ta-bu bcud du shar ste/ shar-ba de'i ngo-bo ni rna sgribs rjen-par sel gsal-ba Ia/ rang-bzhin stong-nyid rtsa-bral du sang-nge gnas-pa. In this passage, luminous clarity (gsal-ba) is identified as the Essence (ngo-bo) of the Natural State and emptiness (stong-pa) as its Nature (rang-bzhin), which is the reverse of the usual distinction in Dzogchen. Rigpa is contained in the vessel (snod) of the Kunzhi, or space, like its nectar (bcud).

(23) rNam-pa yul gyi don ji lta-ba shes-pa'i lba-le-ba rig-pa'i glo-bur rtog spyod g. yo rtsol gyis rna gos-pa'i gcer-bur ye-shes shar ste/ de'i tshe dran-med du had-de! gtad-med phyad-de rtog-med rjen-ne/ 'dzin-med du hrig-ge-ba de Ia rang-byung rig-pa'i ye-shes zhes bya ste. Referring to this sense of presence (lba-be-ba) as a sudden awareness (rig-pa'i glo-bur), a startled or shocked awareness (had-de-ba), and a naked primal cognition (gcer-bur ye-shes), all points to the fact that there is a brief moment of immediate intuitive awareness

Notes to the Translatrorls

\217

arising before the onset of the operations of the functional mind (yid) in terms of memory, perception, thought, and conceptual elaboration. This brief instant of non-dual awareness is pure and naked, unconditioned by thoughts and memories. It exists only in the present instant and then is gone, clouded over by the subsequent operations of the mind. Hence it is called a primal cognition which is pure self-originated Awareness (rang-byung rig-pa'i ye-shes).

(24) Rig-pa'i ye-shes bya-ba nil nam-mkha'i klong na nyi-ma bzhin/ kun-gzhi'i klong nas rig-pa shari ngo-bo gsa! Ia rang-bzhin stong/ rnam-par shes-rig rtog-pa med. Note that in the quotation, Essence (ngo-bo) is equated with clarity (gsal-ba) and Nature (rang-bzhin) with emptiness (stong-pa), the reverse of the usual correspondences. For the individual, there is only one Rigpa, or intrinsic Awareness, which is compared to the single sun that has risen in the sky, whereas there exist many primal cognitions (ye­ shes), which may be compared to the rays of light of this single sun that illuminate the entire surface of the earth. These primary cognitions occur prior to and are free from the activities of perception and discursive thoughts.

(25) Lus gnad gcun rlung sems gyi sbyor-ba bya ste/ rig-pa'i dangs snyegs phyed nasi shes-pa gsa! mdangs lags-po than nasi yid-ches­ pa'i dus sui kho'i ngo-bo Ia cer-re Ita ru bcug Ia ngo-sprad. In this context, kho'i ngo-bo means the Natural State. On this method, see the translation of the Byang-chub sems kyi gnad drug,

"The

Six Essential Points of the Bodhichitta," in a subsequent volume in this series. And according to LTN, also see the A-khrid rig-pa'i

dangs snyeg man-ngag.

(26) De rig-pa'i ye-shes gnas-lugs don gyi sangs-rgyas del dus da-lta'i rtog-med gyi shes-pa { rig-paj sel rjen-ne-ba! sgrib-med zang-thal =

du shar-ba 'di yin te. According to LTN, this rig-pa'i ye-shes, "the primal cognitions which are intrinsic awareness," arise in just this way.

(2 7) Lhag-mthong spyan drug dpral du shari gcer mthong dgongs­ pa yongs rdzogs yin. The six eyes (spyan drug) are among the capacities that develop spontaneously upon the realization of enlightenement. For these six eyes, see the translation of the

'Khor-lo bzhi sbrag, "The Setting Side by Side of the Four Cycles," in Reynolds, The Path of the Clear Light, op. cit., and also see the

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