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[[The Practice of Dzogchen]] 1n the [[Zhang-Zhung]] Tradit1on of T1bet
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[[The Practice of Dzogchen]] rn the [[Zhang Zhung]] Tradrtion of [[Tibet]]
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sGron-ma {{Wiki|drug}} text, "The [[Six Lamps]]," in the subsequent volume of this series. The passages quoted here are explaining matters from the standpoint of [[Thodgal]].
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(28) [[Ye-shes]] tshon gang snang-med [[bon]] kyi sku/ gshen-lha dkar-po [[bdag-med]] kun gyi [[gzhi]]! [[ngo-bo]] [[nyid]] gyi [[rig-pa]] zhes su grags..... rang Ia rang [[shar-ba]]. Symbollically, the [[inner light]] of [[Awareness]] is depicted as the [[wisdom deity]] Shen-lha (gshen-lha), who is of a miniature size (tshon gang) and is white in {{Wiki|colour}} (dkar-po). He is the [[embodiment]] of [[primordial awareness]] ([[ye-shes]]). He is the unmanifest or {{Wiki|invisible}} [[Dharmakaya]] (snang-med [[bon]] kyi sku), but as the basis of everything he is insubstantial and without a [[self]] ([[bdag-med]] kun gyi [[gzhi]]).
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(29) rGyas-par ngo-sprad-do. This direct introduction is called extensive because it not only involves oral explanations and examples, but [[meditation]] exercises that give rise to personal [[experiences]] that allow one to understand the Natural [[State]].
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(30) At the most primary and elementary level of [[experience]], that is, when one awakens again into [[awareness]] in the [[Bardo]] after [[death]], the [[inherent]] [[energy]] or potentiality ([[rtsal]]) of the [[nature]] of [[Mind]] suddenly reappears as the three great or total [[manifestations]] ([[snang]] [[gsum]] [[chen-po]]) of the {{Wiki|sounds}}, the lights, and the rays ([[sgra 'od zer gsum]]). On how they arise to [[Awareness]] or [[Rigpa]] with the onset of the [[Bardo experience]] after resting in the [[state]] of [[Shunyata]], see Reynolds, The [[Path]] of the [[Clear Light]], ibid.
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(31) De !tar [[rig-pa'i ye-shes]] de'i [[mdangs]] dang [[rtsal]] las/ [[sgra 'od zer gsum]] [[rang-snang]] du rna 'gag-par shari byed-pa'i [[bdag rkyen]] med­ par ...
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(32) Rig-pa'i [[gsal-cha]] [[sgrib]] g.yog med-pa'i [[mdangs]] las], ['ad rig-pa'i rang 'ad gzha' tshon lta-bu shari rig-pa'i [[stong-cha]] rtsa bra! chen­ po'i nus-pa las/ [[sgra]] rig-pa'i [[rang sgra]] brag-cha !ta-bu [[shar]]. Here translucency ([[mdangs]]) refers to a mode of the [[manifestation]] of [[energy]] ([[rtsal]]).
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(33) Rig-pa'i rang [[mdangs]] 'ad lnga dang 'brel-ba'i 'char [[gzhi]] las/ sangs­ [[rgyas]] kyi 'gyur-med sku'i [[rnam]] [[sprul]] thams-cad! [[sems-can]] bzhi bsdus kyi rnam-sprul thams-cad 'char.... rig-pa'i [[sgra]] dang 'brel-ba'i 'char gzh..... [[sems-can]] [[ngag]] gi [[sgra]] skad thams-cad 'char/ [[rig-pa]] zer dang 'brel-ba'i 'char [[gzhi]] Ia! sangs­ [[rgyas]] thugs kyi [[mkhyen]] [[ye-shes]] kyi rnam-sprul thams-cad dang/ [[sems-can]] gyi [[dran-pa]] yid kyi [[rtog tshogs]] thams-cad 'char-baJ..... .
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Notes to tr1e Translatior1s
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1219
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[bu [[rig-pa'i ye-shes]] la sus [[kyang]] ma byung/ [[rang-snang]] du [[shar-ba]] 'i [[snang-ba]] [[chen-po]] [[gsum]] gyi byas.
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(34) sNang-ba'i
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yul.
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Cho- '[[phrul]],
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[[apparitional]]
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display,
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[[magical]]
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apparition, hologram.
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(35) 'Khor [['das]] skyon yon, the defects of [[Samsara]] and the [[virtues]] of [[Nirvana]]. [[Lus ngag yid]] refer to the [[body]], {{Wiki|speech}}, and [[mind]] of ordinary deluded [[sentient beings]], whereas [[sku gsung thugs]] refer to the [[Body]], {{Wiki|Speech}}, and [[Mind]] of [[enlightened beings]]
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(36) [[rLung]] [[sems]] kyi sbyor-bas rig-pa'i [[dwangs]] snyigs phyed-pa'i rjes la. The blending or uniting of the [[vital]] [[winds]] ([[rlung]]) and the [[mind]] ([[sems]]) or [[consciousness]] refers to the practice in [[Tantra]] of creating the [[illusion body]] (sgy u-lus).
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(3 7) rGya-mtsho gyen bskyod la sags kyi !us gnad [[gong]] !tar gcun de! lta-ltangs [[smin]] 'tshams kyi gsa! !a '[[byed]]
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0 0 0 0 0 0
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yid kyi [[rang sgra]]
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[[rgyun]] [[chags]] su grags [[gzungs]] la/ [[dran-pa]] rig-pa'i rang zer nyi zer !ta-bu la thu-re gnad! yid-ches des/ shes skyes-pa dang ngo-sprad de.
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(38) [[Rig-pa'i ye-shes]] las rang [[mdangs]] su shar-ba'i [[sgra 'od zer]] gsum-po 'di! sgros btags ma yin-par/ [[rig-pa'i ye-shes]] kyi [[ngang]] Ia ma 'gags­ par [[rang snang]] du [[shar-ba]] [[yin]].
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(39) 'Gyu-ba'i yid ni [[sgra]] las btu!/ dran-pa'i zer Ia sbyangs/ [[rtsal]] [[gsum]] zer Ia sbyangs-pa.
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(40) Rig-pa'i rang sgraoo ... rig-pa'i rang 'od..oooo rig-pa'i rang zer/ stong­ pa'i rang zer nyi zer tshul! [[gdod-ma]] gshis kyi [[gnas-lugs]] [[yin]]. (41) [[Ngo-bo]] rgyud thog nas [[rang-bzhin]] zung-'brei! [[mtshan-nyid]] tha­
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dad mi mnga'-bar [[gnas]].
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(42) [[Kunzhi]] or the Base ([[gzhi]]) represents the Mother, whereas the [[heart]] or [[essence]] (sny ing-po) represents the Son, which is [[Rigpa]], or [[intrinsic awareness]], and the [[apparitional]] display s ([[cho-'phrul]]) represent the [[visible]] [[manifestations]]. These are known as the Mother, the Son, and the Potentiality of [[Energy]] in the mind­ {{Wiki|stream}} of the {{Wiki|individual}} respectively. According to LTN, they are never separate, nor do they come together, but are [[unconditioned]] and naturally united from the very beginning ('du bral med-par [[gnas-tshul]]).
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(43) That is to say, according to LTN, how one can practice. (44) [[Lhod-pa]] [[gsum]] byas-pa'i rjes Ia/ [[ngang]] Ia [[ngang gis]] ltas-pa'i dus sui ma [[kun-gzhi]] [[stong-nyid]] rtsa-bral du sang-nge-ba 'di bon-nyid! bu [[rig-pa]] rang-gsa! rjen-pa ro ye-re-ba? [[rtsal]] [[cho-'phrul]] [[rang-byung]]
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The Pract1ce of [[Dzogchen]] in the [[Zhang-Zhung]] Trad1t1on of [[Tibet]]
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[[rang-shar]]...... gdod nas [[sku gsum]] gyi bdag-nyid chen-par 'bra! med rang chas su [[gnas]].
  
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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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(45) [[sTong]] gsa! [[kun-gzhi]] [[mkha']] [[klong]] [[bon]] gyi [[dbyings]]/ [[ye-shes]] [[chen-po]] gang [[rang-byung]] [[bon]] gyi sku.
  
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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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(46) Tsi-ta'i [[klong]] na [[rang rig]] [[bon]] gyi sku! rtsa'i lam Ia [[rang-bzhin]] rdzogs-pa'i sku! sgron-ma'i sgo Ia [[rang shar]] sprul-pa'i sku. (4 7) bSam dran gyi [[shes-pa]] nyi zer !tar/ rna 'gags-pa [[ji snyed]] cig [[shar]]
  
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The Explanatrorl of the Conduct
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[[ste]]/ rang gi yul la sems-par byed-pas/ [[bsam-pa]] Ia yul de'i don ji !tar bar dran/ dran-pa'i don de [[nyams]] su myong-bar byed-pas.
  
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sPyod-khnd
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(48) [[Shes rig]] [[rgyal-po]] rtog-med [[kyang]]/ [[bsam]] dran [[sna-tshogs]] 'char-ba'i [[gzhi]]... [[rig-pa'i rtsal]] las blo tu [[shar]].
  
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(49) gNad [[gsum]] gyis [[rig-pa]] gcun-pa'i rjes Ia/ !hod gyis !hod Ia [[bzhag]]/ de Ia cer-re Ita [[ste]]/ gcun-mkhan dang lhod-mkhan 'jogs-mkhan gyi [[bsam-pa]] de Ia cer-re Ita [[ste]].
  
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(50) Ma [[brtags]] na mi gsal-ba'i [[dran-pa]] thu-re 'bring-nge-ba de gnyis­ ka [[bsam]] dran gyi [[shes rig]] [[ces bya]] ste.....snga [[bsam]] phyi mno'i [[rtog]] [[spyod]] thams-cad de yis [[byed-pa]] [[yin]] te. [[De nyid]] ka, that [[state]] itself.
  
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(51) [[Rig-pa'i rtsal]] las blo tu shari bsam-pa'i blo/ dran [[zhing]] rig-pas dran zhes [[bya-ba]]/ yul la spyod-pas [[sems]] [[zhes bya]].
  
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(52) rTog-med gyi [[rig-pa]] [[nam-mkha']] lta-bu'i [[ngang]] nas. Here in this context, [[ngang]] indicates the Natural [[State]].
  
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(53) Because, in the beginning, one examines the secondary [[causes]] that originated and are produced (de dang-po byung-ba dang bskyed [[rkyen]] Ia brtags-pas), it is free of a base and a [[root]], or source ([[gzhi]] rtsa dang bra!). In the middle, because one examines their [[essence]] initially, they are without shape and {{Wiki|colour}}, that is, one sees that they have neither shape nor {{Wiki|colour}}. At the end, they are [[purified]] into self-purification as the [[state]] of the [[Nature of Mind]] ([[sems-nyid]] gyi [[ngang]] du [[rang sangs]] su [[sangs]]). According to LTN, one looks where they arise at the beginning, where they stay in the middle, and where they go in the end. Destroyed into self-destruction (rang rlog du rlog), lost into self-loss (rang [[star]] du stor), and {{Wiki|liberated}} into [[self]]- [[liberation]] ([[rang grol]] du grol). These [[empty]] movements ('gyu stung) become like gentle breezes in the {{Wiki|atmosphere}}. And it arises as [[gnosis]] which is self-originated and without [[thoughts]] (rtog-med [[rang-byung]] gi [[ye-shes]] su [[shar-ba]] [[yin]]).
  
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The Pract1ce of Ozogchen in the [[Zhang-Zhung]] [[Tradition]] of T1bet
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Notes to the Translat1ons
  
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epistemology, rather than on [[metaphysics]] or [[ethics]]. W hen Bru
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l221
  
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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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(54) rTog-med [[ye-shes]] [[gzhi]] dran [[rtog]] [[sna-tshogs]] [[rtsal]] rjes su 'breng-ba 'khrul-lugs/ skyon tu [[lta-ba]] gal-sa/ [[rang sar]] glod-pa thabsj...... [[gnyis]] su med [[rtogs-pa]]. According to LTN, that is the method. (55) rTog-med [[dbyings]] su [[bsam]] dran [[sna-tshogs]] [[zad]]! blo [['das]] [[dbyings]] su blo byas lam sna [[zad]]! phyogs-med [[dbyings]] su [[phyogs]] '[[dzin]] grub­ [[mtha']] [[zad]]. What one does is let them {{Wiki|liberate}} of themselves- that is the method, according to LTN. (56) According to LTN, one should just leave them there without following after them and therefore there will remain no traces left behind, just a bird leaves no traces behind when flying through the sky.
  
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([[sa-skya]]) [[monastery]]
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(57) rTog-med 'ad-gsa! chen-po'i [[ngang]] las. (58) sKyon du [[lta-ba]] gal-sa/ [[rang sar]] [[lhod-pa]] [[thabs]]! [[gnyis]] su med-pa [[rtogs-pa]]. (59) [[Dug lnga]] dngos-por grub na!dug lnga [[spyod-pa]] spyod-pa'i mchog. According to LTN, this is the supreme practice.
  
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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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(60) [[Zhe-sdang]] [[rtsal]] [[nyid]] na [[sdang-ba]] med-pa'i mthar phyin. (61) Rang kha-ma Ia spyad-pa'i skabs su [[tshogs drug]] spyod-mkhan gyi [[shes-pa]] Ia hrig-ge Ita [[ste]]. According to LTN, at that time, when one is in the normal way, look back at the [[senses]] and just observe.
  
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(18) [[Bru-chen nam-mkha' g.yung-drung]] and his son [[Khyung]] gi [[rgyal-mtshan]]
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(62) [[rTsa]] bra! gyi ngos nasi stong Ia [[shar]] stong nam-mkha'i gzha'-tshon !ta-bu [[shar]] gyis grol! grot [[kyis]] shar-ba'i [[tshogs drug]] gi [[snang-ba]] [[sna-tshogs]] 'di. (63) If they are understood and [[recognized]], they arise as the [[Nirmanakaya Buddhas]], abiding in the [[realms]] of the [[Nirmanakaya]]. But if one does not understand this and fails to [[recognize]] them, then they arise variously as the [[six realms of rebirth]] ([[rigs drug]]).
  
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together
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(64) [[Rig-pa]] [[dmar]] thag-bcad-pas 'khrul [[sgrib]] ka nas dag/ blo [[dmar]] thag­ bcad-pas [[ye-shes]] [[rtsal]] du [[shar]]. (65) gZhi rtsa med-pa'i [[bon]] 'di Ia/ gang !tar btang de !tar [[snang]]. All of [[existence]] is rootless, baseless, and insubstantial; it is like this, according to LTN.
  
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established
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(66) Seng-ge rang [[gzugs]] Ia [['khrul-pa]] !tar. In the [[Gnostic]] [[myth]], the demiurge (demiourgos) laldabaoth has a lion's head and gazes at his {{Wiki|reflection}} in the waters of {{Wiki|matter}} and {{Wiki|chaos}} below. (67) [[Rigpa]] is wrapped up and enveloped in a net of [[delusions]].
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(68) Dran rig blo'i [[shes-pa]] yul rmongs/ [[rang-snang]] sgyu-mar ma shes [[gzhan]] [[snang]] bden-par [[mthong]]. According to LTN, how does one not know their [[true nature]]? These three are like [[illusions]].
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[[The Practice of Dzogchen]] 1n the [[Zhang Zhung]] [[Tradition]] of [[Tibet]]
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(69) Because one does not [[recognize]] the Natural [[State]] and falls into [[duality]] due to the operations of the [[functional mind]] (yid), it is called the co-emergent [[ignorance]] or the spontaneously born [[ignorance]] ([[lhan-skyes]] rna [[rig-pa]]).
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(70) [[Rig-pa'i ye-shes]] rndog bsgyur/ 'gyu [[byed]] cher g.yos/ [[rang-snang]] [[sgra 'od zer]] gsurn nges-pa-can rags-par bzung-pas. The movements of [[energy]] become more and more powerful. Because the {{Wiki|sounds}}, the lights, and the rays, which are self-manifestations, are apprehended and grasped at coarsely, whereupon they appear more and more gross and substantial, according to LTN. Thus, they arise in an uncertain manner (nges-pa-can) as [[subject]] and [[object]].
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(71) 'Gyu-ba'i yid 'phros/ yul shes ngos rna zin-par [[yod-pa]] las/ g.yo­ ba'i [[rlung]] gis bskul-bas. They become more and more powerful, more and more gross and coarse. The [[winds]] blow and the [[visions]] become like clouds disturbed by these [[winds]]. The [[visions]] become more and more like a network, becoming [[visible]], even appearantly solid- according to LTN. The model for this process of [[evolution]] is the meteorological [[phenomena]] of the [[winds]] and the clouds {{Wiki|obscuring}} the sky. At the beginning, the sky was clear and open and free of clouds, but then the [[winds]] arose and gradually the clouds appeared to fill the sky with clouds. The clouds are one's discursive [[thoughts]].
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(72) The [[five lights]] which are [[visible]] and [[manifest]] arise more densely as colours. They arise as five, namely, as {{Wiki|subtle}} lights that are white and [[green]] and [[red]] and blue and [[yellow]]. In turn, they become [[visible]] as colours, and then subsequently as solid {{Wiki|matter}}, that is, the [[elements]] [[space]], [[air]], [[fire]], [[water]], and [[earth]] respectively- according to LTN. And that is called the [[ignorance]] that conceptualizes everything ([[kun brtags]] gyi rna [[rig-pa]]).
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(73) Ma rig [[dbang]] gis [[shes-pa]] yul la 'gyus/ [[shes-pa]] yul la 'gyus-pas so rna zin/ so rna zin-pas snang-ba'i yul gsurn 'khrugs.
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(74) De Ia brten-pa'i [[don lnga]] [[chags]]. The five {{Wiki|internal organs}} ([[don lnga]]) are the [[heart]], the {{Wiki|spleen}}, the {{Wiki|lungs}}, the {{Wiki|liver}}, and the [[kidneys]].
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(75) 'Khrul tshul rgyas-par rten-'brel gyi '[[khor-lo]] ngo-sprad-par bya. This is found in the text entitled the '[[Khor-lo]] bzhi brdag. For the translation, see Reynolds, The [[Path]] of the [[Clear Light]], ibid.
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(76) They go down and circulate stage by stage from [[human]] to [[animal]] and upward again.
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Notes to H1e Translat!ons
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1223
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(77) gZhan [[nyon-mongs-pa]] phra-ba nas je rags Ia [['khrul-pa]] !tar. This is how things evolved in terms of [[delusion]]. But how can this process to be reversed? The [[karmic traces]] as [[visions]] become progressively more powerful. One's [[body]] and [[mind]] are like a [[dream]] and one [[experiences]] [[karmic visions]] as they are real. But when one reverses this process (ru log), one then becomes a [[body of light]] ('od Ius). But when [[anger]] becomes increasingly powerful, it generates the [[intellect]] and the [[Rupadhatu]]. When {{Wiki|sex}} [[desire]] becomes increasingly powerful, it generates the [[physical body]] and the {{Wiki|dimensions}} of the [[Kamadhatu]]. Thus, with [[evolution]], the [[kleshas]] or [[passions]] progressively become more and more coarse. But one can reverse this downward [[evolution]] and return back to the source. When one cuts the [[root]] of the [[passions]], which is [[ignorance]], then one will {{Wiki|liberate}}- according to LTN.
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(78) Ma 'khrul-ba !tar yar grol-bal gnad cig [['khor-ba]] Ia byang-ba'i thog­ ma yod-pasl grol-ba'i tha-ma yodl de dag kun kho-bos gnad cig tu 'dod-do. (79) bLo'i '[[dzin-pa]] rna zhugs-par. (80) gZhi dang [[rig-pa]] [[bdag]] zhal mjal-bas..... [[sems-nyid]] kun tu bzang­ po'i rgyal-sa tshur zin. Thereupon all will be {{Wiki|liberated}} naturally. By way of this method, one [[perceives]] the basic [[Awareness]], whereupon the Son goes to the Mother. The {{Wiki|sounds}}, the lights, and the rays represent the [[energy]] ([[rtsal]]) of the [[Nature of Mind]], and this contrasts with limited [[consciousness]] in terms of the [[thought]] process (blo'i [[shes-pa]]).
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(81) [[Rig-pa gcer-bu]] rjen gyis [[shar]]...... sgrub-med [[shugs]] Ia 'char. (82) gZhi'i ngo-bor grol-ba'i rang mdangsl [[dag snang]] nus-pa'i [[rtsal]] las snang-ba'i rang 'ad lnga shari de las [[bdag]] gi [[klong]] lnga shari de las [[bdag]] med-pa'i [[klong]] lnga [[shar]]. Here in outline is presented the unfolding or [[evolution]] of the [[realms]] of [[pure vision]] on the side of [[Nirvana]].
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(83) rGyas-par rtogs tshul rten-'brei '[[khor-lo]] Ia ngo-sprad. That is, it follows the rTen- 'brei '[[khor-lo]] section of the '[[Khor-lo]] bzhi brdag. (84) [[Yon-tan]] de dag [[kyang]] gdod nas rna bu [[rtsal]] [[gsum]] gyi don ji Ita-bar rig [[cing]] [[rtogs-pa]] yil lam gyi [[byed-pa]] Ia rna ltos-parl kun tu bzang­ po [[sangs-rgyas-pa]] [[ste]]. (85) gDod nas rtogs-pa'i [[shugs]] las byung. (86) Da-lta [[yang]] de dang tshul mthun-par lam las sbyangs-pasl mthar mngon du gyurl [[sangs-rgyas-pa]] [['di ni]] lam grot snags-rgyas-pa'o.
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[[The Practice of Dzogchen]] in the [[Zhang Zhung]] Trad1t1on of T1bet
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5. Notes to the Translation of the Explanation of the
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[[Meditation Practice]] (1) [[Kun tu bzang-po]] khyab··gdal 'gro-ba'i 'dren/ [[rang-rig]] mngon du gyur Ia phyag-'tshal-lo.
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(2) Lam [[nyams]] su blangs-pa '[[od-gsal]] bsgom-pa'i '[[od-gsal]], that is to say, [[Thodgal]] practice. (3) [[Rig-pa]] rkyang 'ded nus-pa'i [[gang-zag]] gis/ [[gong]] du gdams-pa'i dmar­ [[khrid]] phyag-len ngo-sprad las sags rdzogs-par thob.
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(4) Lar [[thabs-lam]] dang [[khrid]] tshul dang [[bogs 'don]] [[lam-khyer]] ngo­ sprod las sags
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[[mang]] du gsungs [[kyang]]/ gal-che shos kho-rang Ia
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thug-pas/ [[rig-pa]] sgrib-med '[[od-gsal]] chen-po'i don Ia.
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(5) Len tshul nil [[bla-ma]] bcud-ldan dang/ gdams-pa zab-mo'i dgongs­ pa longs-pas bsgom [[shes-pa]] dang/ brtson-'grus drag-pas dar tsam [[yang]] [[btang-snyoms]] su mi Ius-par brtson-par [[bsgom-pa]] dang/ lo zla zhag [[grangs]] ci song [[yang]]/ [[nyams-myong]] rgyud Ia rna [[shar]] bar Ia/ sran-nus-pa(s) yun ring du [[bsgom-pa]] dang/ dus dang [[rnam-pa]] kun tu/ gang gis [[kyang]] bar rna chad-pal 'di [[nyid]] Ia rkyang ded [[byed]] [[cing]] bar-chad med-par [[sgom-pa]].
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(6) [[Kun-gzhi]] ngos-bzung [[rig-pa]] [[dmar]] thag-bcad. (7) sMos-pa'i [[phyogs]] su las byas nasi ngal-ba med-par kun [[kyang]] 'grub.
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(8) gNas-lugs [[theg-chen]] gyi don [[nyams]] su len-par [[byed-pa]] Ia. (9) 'Khrul-'khor rtsa-rlung dang dmigs. (10) bsGom-pa [[nyams]] kyi gegs Ia [[mang]] [[yang]]. (11) !Ta-ba Ia.... lnga'i gal-sa tu rna shor-bar bya. (12) gSungs rab, "the supreme [[scripture]] ," refers to the Khams-chen, the [[Bonpo]] version of the [[Prajnaparamita]] in sixteen volumes. (13) [[rTsal]] gyi(s) sbyangs [[thabs]] [[bstan-pa]] nil 'gyu-ba [[gser]] gyi nya-mo de! mun-khang 'ad kyi [[rgya]] Ia bzung/ kun gsa! rig-pa'i [[me-long]] de! [[snang]] gsa! nam-mkha'i mthongs su bstan/ [[dran-pa]] [[sems]] kyi mdung-mo de! [[snang-ba]] 'ad kyi phab Ia [[gtad]]! de'i [[tshe]] gzugs-sku'i [[sa-bon]] [[mthong]]/ [[mkha']] Ia [[skar]] [[tshogs]] [[shar-ba]] 'dra.
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(14) Dang-po dus su 'byung-ba lnga'i [[rtags]] [[gong]] !tar Ia. (15) 'Od dang zer dang/ za [['og]] gi snam-bu kha phye-ba'am/ gzha' tshon shar-ba'am/ dkyil-'khor 'bris-pa Ita-bur [[grangs]] med-pa/ [[bsam]] gyis mi khyab-pa/ phyar-ba'am/ re-lde'am goms-pa dang yul 'gru'am/ [[nam-mkha']] [[bar-snang]] gang-ba 'char tel zhing-khams kyi [[gzhi]] [[yin]]-
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Notes to the Translations
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1225
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no/ [[de dag gi]] [[nang]] du gzugs-sku'i [[sa-bon]]/ [[thig-le]] [[skar]] [[tshogs]] bkram­ pa !tar 'char te. (16) gZer-bu las/ snang-ba'i '[[od lnga]] zhing-khams dkyil-'khor [[gzhi]]! [[thig-le]] gur-khang [[rigs]] lnga'i gzhal-yas [[khang]]! [[lhag-mthong]] sku las [[sna-tshogs]] [[gzugs-sku]] [[shar]]. (17) '[[Od-gsal]] gyi [[snang-ba]] [[grangs]] med-par [[shar-ba]] [[rnams]] gyi [[nang]] du! she! mdog rig-pa'i [[thig-le]] sran-ma tsam dang/ de bas che-ba dang/ rkyang-pa dang/ [[gnyis]] 'brei [[gsum]] 'brei dang mang-po sbrel­ ba dang/ gyen Ia 'brel-ba/ 'phred la 'brel-ba la sags dang/ rig-pa'i [[snying-po]] thugs-rje'i nyag-thag [[zhes bya]] na/ dar dkar nyag-thag !ta-bu la/ lu-gu rgyud gyi [[thig-le]]/ 'phel-ba !ta-bu rgyud-pa dang/ ma brgyus-pa rkyang-pa nyag-thag gis sbrel-ba dang/ [[thig-le]] dang ma 'brei nyag-thag rkyang-pa las sags du mar [[snang-ba]] la. (18) 'Byung lnga thams-cad gnad du ma 'chun-pas. (19) dNgul-chu '{{Wiki|thor}} dril bzhin du! [[g.yo]] 'gul '{{Wiki|thor}} dril dang bcas-par [[snang]]. (20) De la goms [[shing]] 'dris-pa yis/ goms-pa'i [[khyad-par]] [[rnam]] lnga 'byung/ dang-po sang-ba 'phel-bar 'gyur/ dngul-chu '{{Wiki|thor}} dril bzhin du [[mthong]]. (21) Rig-pa'i zer dang thugs-rje'i nyag-thag nil dang-po ri gzar kha nas chu [['babs]] 'dra. (22) [[Shes-pa]] [[gsal]] la mi [['phro-ba]]! dangs seng-nge-ba gnas-pa'i [[nyams]]. (23) sNang-ba mched-pa'i tshul Ia/ [[phyogs]] thams-cad '[[od-gsal]] gyi [[snang-ba]] 'char/ [[de dag gi]] [[nang]] du she! mdog rig-pa'i [[thig-le]] [[yang]] kha-yar 'char/ 'byung-ba lnga-ka gnad du 'chun-pas/ shas-che '[[od lnga]] gur-khang gi [[thig-le]] [[re re]] mu-khyud lnga lnga !dan-pal [[gsal]] la dwangs-pa/ bkra Ia [[gsal-ba]]. (24) De nas [[snang-ba]] mched-par 'gyur/ [[mkha']] Ia nyi zla !hag !tar [[mthong]]/ [[rig-pa]] 'od kyi gur-khang [[mthong]]. (25) Phyi [[nang]] thams-cad [[rang grol]] [[chen-po]] khrol gyis song/ g.yo-med rang gsa! chen-po'i [[ngang]] Ia mi 'da'-bar. (26) De ni [[sems]] (nyid)-pa'i [[ngang]] [[sgom]] sleb-pa [[yin]]. (27) [[Nang]] nas mchog gi '[[od-gsal]] cung-zad mngon du 'char. (28) [[Thig-le]] Ingar gyes-pa dang de Ia 'ad gyen 'greng rtsibs [[shar]]. (29) Thams-cad che [[chung]] [[bsam]] gyis m khyab-pa [[mang]] nyung [[snang yul]] gang-ba 'byung. (30) gSum-pa bya [[khra]] gzan tshul Ita-bur 'gyur. (31) De nas [[snang-ba]] rgyas-par 'gyur/ [[rigs lnga]] rdzogs-sku'i dkyil-'khor [[mthong]].
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[[The Practice of Dzogchen]] in the [[Zhang-Zhung]] [[Tradition]] of [[Tibet]]
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(32) [[Gong]] gi [[spros-bral]] [[rang grol]] [[gnas-cha]] mthug-po dang bcas-pa [[de nyid]]! ci [[zhig]] gcig Ia [[rig-pa]] [[gzhi]] med! [[ye stong]] rtsa bra! [[chen-po]] [[gcig tu]] har gyis song nasi [[phyi nang]] yul shes [['khor 'das]] ci byung ci [[shar]] thams-cad! kho'i du ro-gcig-pa [[zhig]] 'byung-bas/ de Ia du-ma ro­ gcig bsgom [[zhes bya]] [[ste]]. (33) [[Sangs-rgyas]] gyi [[dgongs-pa]] Ia phyed sleb tsam [[yin]]/ [[ngang]] bsgom
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[[zad]] sar skyol nasi [[klong]] bsgom 'go tshugs-pa [[yin]]. (34) mChog gi '[[od-gsal]] du gyur te/snags-rgyas kyi sku dnag zhing-khams
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rang Ia !hun-grub du [[yod-pa]]. (35) Dregs-pa [[lha]] [[klu]] [[dri-za]] gcan lnga las sogs-pa/ thul-ba [[rtags]] gyi
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gdan Ia. (36) De nas [[snang-ba]] rdzogs-par 'gyur/ !hun-grub phyag-rgya'i dkyil­
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'khor [[mthong]]/ [[snang-ba]] 'od kyi zhing-khams [[mthong]]/ cho- '[[phrul]] g. yo 'gul med-par [[mthong]]. (3 7) bZhi-pa ru-sbal 'khor gzhong du tshud-pa 'dra. (38) [[De nyid]] ci [[zhig]] Ia bsgom bya bsgom [[byed]] kyi blo rtsol thams-cad
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[[sems]] su grol nasi [[bsgom-med]] yengs-med kyi [[ngang]] Ia [[rig-pa]] [[rgyun]] [[chags]] su [[gnas]]/ de las mi ,da'-bar ,byung [[ste]]/ de'i dus su bios ched du bsgom mi dgos/ [[ngang gis]] cung tsam dran [[dgos-pa]]/ de Ia bsgom­ med yengs-med kyi [[bsgom-pa]]. (39) mThar thug rtogs-pa'i [[klong]] bsgom [[yang]] rgyud Ia nges-par shari
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mngon du legs-par ma gyur tsam gyi skabs-so. (40) De !tar shar-ba'i zhing-khams [[thig-le]] 'od zer lha-sku las sags/ rang­
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[[snang]] dag-pa'i [['char tshul]] la/ [[spros]] bcas dngos mtshan-can thams­ cad [[kyang]] I [[stong-nyid]] rtsa-bral [[kun-gzhi]] [[spros-med]] kyi [[klong]] du mal gyis thim/ 'ubs gyis bsdus nas rtsol bcas spros-pa'i mtshams thams-cad khrol gyis grol [[ste]]/ [[sgra 'od zer gsum]] lha-sku [[ye-shes]] gyi [[snang-ba]] thams-cad [[sems]] su 'dus [[shing]]. (41) Zer ni rig-pa'i rang zer tel stong-pa'i [[gzugs brnyan]] chu zla'i tshul!
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[[sgra]] ni rig-pa'i [[rang sgra]] [[ste]]/ stong-pa'i [[rang sgra]] brag-cha'i tshul! 'od ni rig-pa'i rang 'od tel stong-pa'i rang 'od ni 'ja'-tshon tshul. (42) Bye-ma snyed kyi bder-gshegs mthong-ba nil [[rmi-lam]] sbrang-rtsi
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'thung [[kyang]]/ sad-pa'i yul phyogs-med! [[mi gnas]] mi [[mthong]] stong­ pa [[phyogs]] dang bra!/ bstan dka' lkug-pa'i [[rmi-lam]] 'dra. (43) !Nga'i 'byung-ba bzhi zad-pa'i [[nam-mkha']] 'dra. (44) [[Gong]] gi sanag-ba 'i [['char tshul]] de dag thams-cad dang/ [[sgra 'od zer gsum]] las sogs-pa'i [[rang-snang]] Ia [[shar-ba]] thams-cad! ma Ia bu thim gyi tshul du [[kun-gzhi]] [[klong]] du thim nasi [[rang yal]] du yal/ rang grot du grol! rang chad du chad! [[rang shar]] du shar-bas/ zad-pa'i mthar
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thug [[ste]]/ 'khrul tshul dang [[gnod]] [[gcig tu]] go [[ste]]/ 'byung-ba'i phug dang grol-ba'i [[mtha']] 'diIa thug.
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(45) bsGom-med yens-med [[dran-pa]] yi thag-pa cung tsam dang bcas-pa [[de nyid]].
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(46) Ci zhigIa dran-pa'i thag chad! bsgom-pa'i brtod phur than nasi ci byas thams-cad rtsol-bral gyi [[ngang]] las mi 'da'/ ci 'char thams-cad [[ye-shes]] su 'char/ bsgom [[ma bsgoms]] Ia [[khyad-par]] med! [[gnyid]] ma gnyidIa khyad med! [[bzhag]] na [[stod]]! gtang na 'gro/ dgos dus slebs! [[rang dbang]] rang gyis bsgyur/ dgra dang bu ru [[mnyam]]/ [[gser]] dang bong-ba ru [[mnyam]]/ yarIa mi rei marIa mi dogs-pa nil rtogs-pa'i [[klong]] bsgom mngon du gyur tel bco lnga'i zla-ba !tar goms-pa mthar skyol! kun tu bzang-po'i [[rang sa]] [[zin-pa]] yin-no.
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(47) sNang-ba [[sgra]] 'ad zer [[gsum]] gyi brdzun phugs legs-par bear na/ [[sems]] su thug gis btugs nasi 'khrul-pa'i phugs chod-pa dang 'bras­ bu rdzogs-pa'i snags-rgyas [[bya-ba]].
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(48) gZhi thog tu 'khrul-ba'i phugs legs-par bead-pas/ phyin chad mi [['khrul-pa]] dang/ [[rig-pa]] Ia dag [[dri-med]] [[ngo-bo]] [[nyid]] don Ia byung thebs [[rtsal rdzogs]]/ [[shugs]] than lhag-ma ma Ius thag chad/ mngon du gyur-pas de'i [[ngang]] las ma g.yos-pas bon-sku.
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(49) De'i [[ngang]] las [[zag bcas]] kyi [[phung-po]]/ [[zag-med]] du grol-bas. (50) De'i byung [[khungs]] [[khams]] dang skye-mched rtsa dang [[yan-lag]]/ [[tshogs]] brgyad [[sgo lnga]] las sags kyi [['char tshul]].
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(51) De-dag gi '[[gro-ba]] gang Ia gang 'dul du 'dren-pa'i [[thabs lam]] sna­ [[tshogs]] su [[sprul]] nas 'gro-ba'i donIa g.yel-ba med-par/ [[ngang]] ngam [[shugs]] las byung ni [[sprul-sku]].
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(52) De tsam na las [[sgrib]] sbyong-ba dang/ sa lam skye-ba dang/ bskal­ pa du-mar 'bud mi dgos-par/ drang-dan rgyu 'bras kyi rnam-bzhag thams-cad rdzun du btang nasiIus phyag-rgya'i 'di [[steng du]] btsan­ [[thabs]] kyi [[sangs-rgyas]] da-lta [[nyid]] du thob-pa [[ste]].
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(53) sNang-ba'i rdzun phugs [[sems]] su [[zad]]! gzugs-sku'i [[dmar]] thag [[sems]] su bead! 'khrul-pa'i phugs chad 'khrul mi srid! [[sku gsum]] da-lta mngon du gyur/ rgyu 'bras las [[dbang]] rdzun-po-che/ [['di ni]] sangs­ [[rgyas]] btsan-thabs [[yin]].
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(54) sKyes-bu'i dbugs 'bring [[tshad]] [[skar]] brgyaIa! '[[od-gsal]] kyi thun [[tshad]] [[gcig tu]] byas-pa'i/ thun [[tshad]] khri phrag bco brgyad Ia! [[dbang-po]] 'bring gcig gi [[rkyen]] [[gzhan]] gyis bar ma chad-par [[nyams]] su blangs na/ mthar thug-pai [[snang-ba]] yan-chad rdzogs-par 'char. Note:
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That is, in 166 days or about five and a half months. (55) sNang-bai [['char tshul]] lnga'i thad sor [[dpe]] ris bzhin du [[ngo-sprod]].
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[[The Practice of Dzogchen]] in the [[Zhang-Zhung]] Trad1t1on of T1bet
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(56) De-dag lam gyi rim-pa dang sbyar-ba Ia shing-rta'i srol 'dra! sngon gyi rgyal [['phags]] dam-pa [[rnams]] kyi tshul du Ia bgrod-par byas.
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(57) [[Bon]] [[spyod]] dgu'i rim-pas [[sdig]] [[sgrib]] sbyangs. (58) mTshan bcas dang bcas [[mtshan med]] kyi gdams-pa [[gnyis]] nil [[ngo-bo]] [[nyid]] kyi don Ia gsa/ [[snang]] bskyed [[cing]]/ [[gnas-lugs]] kyi don Ia sbyor­ bas [[sbyor lam]] dang mthun.
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(59) De nas [[spyi]] dang [[bye-brag]] gi 'ad-gsa/ gdams-pa nil rig-pai [[ye-shes]] ji /tar mngon du stan-pas [[mthong lam]] dang mthun Ia/ de nas [[bogs 'don]] gyi gdams-pa nil [[ngo-bo]] [[nyid]] kyi don [[shar-ba]] Ia! goms [[zhing]] 'dris-pa byed-pas/ bsgom lam dang mthun. According to LTN, these instructions regarding the [[development]] (of the [[visions]]) refer to [[Tsalung]] ([[rtsa rlung]]) and [[visualization practices]].
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(60) De [[yang]] skye-ba dang bskal-pa du-ma'i brtsol-ba lam ltos-par/ [[thabs lam]] gnad [[kyis]] skye-ba gcig gam skad-cig gis [[rang sa]] zin-par [[byed]] [[cing]]/ lam bgrod-med cig chad! [['khrul-pa]] [[spang]] med rang [[grail]] [['bras-bu]] [[sku gsum]] /hun-grub du stan tel lam na nye-lam der rdzogs-pas.
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(61) rGyu 'bras las [[dbang]] rdzun-po-che/ [['di ni]] [[sangs-rgyas]] [[btsan]] [[thabs]] yrn.
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(62) [[Nyams]] rtogs dang sbyar na/ thun bsgom gyi dus su [[rig-pa'i ye-shes]] don gyi tshul du gam-pas/ [[tshogs lam]] dang mthun Ia! [[sgom]] dus su gsa/ snang-can du 'byung-bas/ [[sbyor lam]] dnag mthun/ [[ngang]] bsgom gyi 'go [[shar-ba]] nil [[rang mtshan]] gsar du rtogs-pas/ [[mthong lam]] dang mthun/ de [[yang]] [[ngang gis]] goms [[shing]] mthar than-par [[byed-pa]] nil bsgom lam dang mthun/ [[klong]] du gyur-pa ni mthar phyin-pa'i 'bras-bu'o. ( 63) Phyi 'ad-gsa/ [[mthong]] [[snang 'char tshul]]/ [[nang]] dge-sbyor gyi nyams­
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myong skye tshul/ bar du [[rdzu-'phrul]] gyi gsa/ [[snang]]/ [[phyi nang]] thams-cad [[zung]]- 'brei 'jug-pa [[gcig tu]] [[sngar]] bzhin rim-par !tar 'char Ia.
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( 64) Thod-rgal-ba Ia [[thabs lam]] [[sna-tshogs]] nas sleb dgos/ de [[yang]] gdams­ pa blo dang bstun nas 'debs-pa ni [[shin]] tu [[yang]] gnad che'o.
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6. Notes to the Explanation of the Conduct (1) [[Kun tu bzang-po]] khyab bdal '[[gro-ba]] 'dren/ [[rang-rig]] mngon du gyur Ia [[phyag]] 'tshal-lo.
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(2) mNyam rjes bsres.
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One integrates
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(bsres-pa)
  
 
the
 
the
  
−
[[philosophical]]
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[[state]]
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of
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contemplation ([[mnyam-bzhag]]), being in the [[condition]] of [[Rigpa]]
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or [[intrinsic awareness]], with normal, everyday [[experience]] after the session of [[meditation practice]], known as the subsequent [[realization]] ([[rjes thob]]).
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(3) bsKor-ba lha-phyag [[phyag-rgya]] 'khrul-'khar rnarns. (4) Rig stang 'ad-gsa! chen-po'i [[klong]]/ rang [[rig-pa'i ye-shes]] rjen-par gsal-ba'i [[ngang]] nasi [[shugs]] 'byung du spyod-par bya. (5) Lus kyi [[bya-ba]] [[sna-tshogs]] byar-rned kyi [[rtsal]] du [[shar]]. Byar-rned means non-action.
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(6) Dran-pa'i [[rtsis]] bzung. (7) Rig stong 'ad-gsa! chen-poi [[klong]] na/ [[rang-byung ye-shes]] rjen-par gsal-ba'i [[ngang]] nas 'gag-par [[spyod]]! brjad-rned kyi [[rtsal]] do [[shar]]. (8) [[Rang rig]] [[ye-shes]] rjen-par gsal-Ba'i [[ngang]] nasi rna '[[gag]] rned du [[spyod]]...... [[rtog]] rned kyi [[rtsal]] du [[shar]]. (9) Phyi [[nang]] rned-par khyab bdal! [[snang]] [[tshad]] skui [[rol-pa]]/ grags [[tshad]] [[gsung]] gi [[rol-pa]]/ dran [[tshad]] thugs kyi [[rol-pa]]/ byung [[tshad]] [[yon-tan]] gyi [[rol-pa]]/ byas [[tshad]] phrin-las kyi [[rol-pa]]. (1 0) [[Shes-rab]] [[stong-pa nyid]] kyi [[ngang]] nas bya-bar rna bkag-pa [[thabs]] kyi [[rang-bzhin]] du 'char-ba [[zhig]] dgos te. (11) sTong-nyid 'ad-gsa! chen-po'i nganag nasi [[gzugs]] rnthong stong rtsa bra! [[chen-po]] nges rned sgyu-rna Ita-bur [[rtsal]] sbyangs te. (12) Ci [[yang]] rna yin-pas [[cir]] [[yang]] bya ru rned-pa/ kha-dog [[gsal-ba]] dbang­ po'i yul! kha-dog [[cir]] gsa! serns kyi [[dbyings]]. (13) [[Tshar]] stang rjes rned chen-par [[rtsal]] sbyang. (14) Myang stong rtsa bra! chen-par rbad rbad bcud Ia nyarns Ia nyarns su blang. (15) Reg stang [[rang-grol]] du [[rtsal]] sbyang nyarns su blang [[ste]]. (16) Rang [[rig-pa'i ye-shes]] las [[rtsal]] {{Wiki|drug}} [[yul drug]] du [[shar]] nasi [[bya byed]] sna-tshags su [[byed-pa]] 'di nil [[sprul-sku]] rang Ia [[shar-ba]] yin-pas. (17) The [[scripture]] of Lachen [[Dranpa Namkha]] (bla-chen gyi [[gsung]]), the [[ancient]] {{Wiki|prince}} of [[Zhang-zhung]] who was a famous [[master]] of [[Dzogchen]].
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(18) sPyod [[cing]] lta-ba'i [[tshe]]/ lta-rnkhan dang spyad-rnkhan gyi [[shes-pa]] ched du ngos-bzung/ rang [[rig-pa'i ye-shes]] rjen-pargsal-ba'i [[ngang]] nasi rna 'gag-par Ita [[zhing]] rtag [[dpyad]] gyi [[rtsol-ba]] rni bya/ 'dres-pa tsarn gyis rni [[chag]] [[ste]]/ [[shar-ba]] tsarn gyis rni [[chag]] [[ste]]/ gnyis-rned du ro snyarns-pa [[zhig]] dgos-sa. (19) rTag tshags kyi nga-ba Ia Ita/ [[khungs]] bear [[gzhi]] rtsa bead! 'gyed-pas zhe khrel gdab.
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(20) Rang-'byung [[ye-shes]] [[gzhi]]! [[nyon-mongs]] [[dug lnga]] [[rtsal]]/ rjes su 'breng-ba 'khrul [[lugs]]/ skyon du [[lta-ba]] gal-sa/ [[rang sar]] glod-pa [[thabs]]! [[klong]] du [[grol-ba]] lam/ [[gnyis]] su med-pa [[rtogs-pa]] mngon du gyur-pa [['bras-bu]].
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(21) 'Gal [[rkyen]] mi thun-pa thams-cad [[spang]]/ [[thabs]] [[phar-phyin]] bcu Ia sags sems-dpa'i [[spyod]] tshul thams-cad [[dang du]] blangs te.
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(22) [[Bogs 'don]] [[rtsal sbyong]] lam du khyer-ba! brtul-shugs kyi [[spyod-pa]] gnad du bstun.
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(23) 'Dar len med-par [[spyod]]! [[rtsis]] gdab med-pa [[spyod-pa]]. (24) bSe rag g. [[yang]] du 'gug bar-chad [[dngos-grub]] tu len. (25) [[Nyams]] rtogs mthar phyin-pa'i dus su. (26) bDer-gshegs [[nyid]] du [[bdag]] rtogs na/ kun [[kyang]] bder-gshegs spyadpa [[ste]]/ dpag gi(s) dpog-par mi 'gyur-ro. (27) bDe sdug so-mtshams [[yin]].
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(28) Lus [[sems]] tha-ma bral-bai dus/ [[bde sdug]] [[gnyis]] kyi so-mtshams su. (29) [[Nang]] du mtsher-pa sa'i [[khams]] [[nyams]]/ phyi ru Ius kyi reg-bya mi 'tshor.
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(30) 'Byung-ba'i [[khams]] nyams-par go-bar byas. (31) [[bLa-ma]] rjes su dran-par bya [[ste]]/ spyi-gtsug tu bsgon [[zhing]] mas-gus [[drag-po]] bya/ de nas [[yi-dam]] rjes su dran-par bya [[ste]]/ rang Ius yi­ [[dam]] du [[sgom]] Ia 'dzab bsnyen gsang-mtshan ma brjed-par bya/ de nas [[bar-do]] rjes su dran-par bya [[ste]].
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(32) De nas [[bar-do]] rjes su dran-par bya [[ste]]/ de !tar shar-ba'i [[yul snang]] 'di nil bar-do'i [[snang-ba]] nges-med [[sgyu-ma]] !ta-bu [[yin]] snyom du [[bsam]]/ de nas [[gdams-ngag]] rjes su dran-par bya [[ste]]/ rtsa bra! gyi don Ia [[rang-rig]] tsen-ne [[bzhag]].
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(33) See [[John Myrdhin Reynolds]], Selections from the [[Bonpo]] [[Book of the Dead]], [[Bonpo]] Translation Project (privaely printed), {{Wiki|San Diego}} and [[Copenhagen]] 1997. (34) [[Nang]] du lte-ba sa'i '[[khor-lo]] [[zhig]] nas nus-pa chu Ia thim-pa'i [[rtags]] sui phyi ru Ius kyi stabs 'char/ Ius lji sa Ia byin-pa snyam [[byed]]! [[rang snang]] Ia sa'i dwangs-ma ser-pa [[zhig]] [[shar]] te.
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(35) sNang-ba thams-cad ser lam-lam 'byung. (36) [[Sems]] ni kun-gzhir thim [[ste]] dbugs chad Ius [[sems]] bra!. (37) See Reynolds, Selections from the [[Bonpo]] [[Book of the Dead]], ibid. (38) [[Rig-pa]] [[dri-med]] '[[od-gsal]] chen-po'i [[ngang]] Ia zhog cig/ [[rang-snang]] Ia shar-ba'i 'ad ser-po/ rang [[mdangs]] [[sgyu-ma]] Ita-bur shes-par gyis shig/ 'ad [[snang]] de 'dra-ba [[bon-nyid 'od-gsal]] gyi bar-dar 'byung-bas. (39) 'Dre gdon gyis mnan-pa Ita-bu.
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(40) De'i [[tshe]] bon-sku rig-pa'i dbu-ma'i lamIa phyung/ sgron-ma'i sgo nas than te.
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(41) [[Rig-pa]] sprin-bral [[mkha']] Ia nyi-ma [[shar-ba]] /ta-bu! de Ia [[khyad-par]] gnad kyi gdams-pa gdab.
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(42) 'Od kyi bag [[rgya]] bkral-ba'i bag [[rgya]] A Ia 'dus. (43) Hrig gis tshangs-sgor '[[phang]]. (44) [[Rig-pa]] [[sems]] kyi mi-bo del [[dran-pa]] yid kyi rta zhon. (45) [[Thogs-med]] [[rlung]] gis gshog-pas bskyod! [[dbu-ma]] [[byang-chub]] lamIa gshegs/ spyi-gtsug bde-ba'i gsang sgor byon/ rig-pa'i [[rgyal-po]] gcer­ bu shari rnam-rtog blo yi g.yang [[lugs]] bud! [[rang-byung ye-shes]]
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[[bdag]] zhal [[mthong]]/ rna rig 'khrul-pa'i mun-pa [[sangs]].
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(46) De dus kyi [[shes rig]] del [[sangs-rgyas]] rang chas [[sku gsum]] gsun /hun­ grub! [[rang-rig]] [[mngon gyur]] [[shar]] [[tshad]] [[ye-shes]] [[snang]] [[tshad]] sems­ [[nyid]] mngon du gyur nas [[yod]] [[cing]].
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(47) De'i dus su [[rang-snang]] Ia [[shar]] [[tshad]] bden-med [[sgyu-ma]] /ta-bu! de dag thams-cad [[sems]] kyi [[rang-bzhin]] [[sems-nyid]] ni de'i dus kyi rig­ pa rtsa-bral [[chen-po]] del bon-sku rang chas sui gdod nas gnas-par ngo-sprad-pas/ yid-ches thag-chod de! skye sgo chad-par [[the-tshom med]].
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(48) Rab [[rang shar]] [[rang grol]]/ 'bring lha-sku [[ye-shes]]/ tha-ma Ia [[yang]] bern rig bral-bai [[rang sgra]] rang 'od rang zer du ngo-sprad-do.
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(49) gZung '[[dzin]] rnam-rtog [[klong]] du thim/ de [[tshe]] [[rig-pa gcer-bu]] [[gnas]]/ rang-'byung [[ye-shes]] [[sgrib]] g.yogs med.
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(50) Lus [[sems]] bra/ rna dag gi [[tshe]]. (51) Len gcig sgrib-med rang gsa/ dag-pa [[zang-thal]] gcer-bu rjen-par gnas-so.
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(52) De tshul ni [[kun-gzhi]] rig-pa'i [[rgyal-po]] pho mo'i mig g.yas g.yon nas bud de! mdzod-spur dar-cig [[gnas]]/ [[rtags]] su de'i [[tshe]] ngo bzhin dang [[khyad-par]] du mdzad-spu'i bkrag [[mdangs]] nyams-pa'o.
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(53) Ngo-shes tsam gyis skad-cig-maIa rna bu 'phrod!Ius [[ngag]] yid [[gsum]] gyi [[rgya]] [[gsum]] ral! [[sku gsung thugs]] kyi [[rtsal]] [[gsum]] [[rdzogs]].
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(54) gNad [[gsum]] 'dzoms-pas grol tel da-lta ngo-sprad-pai don Ia goms/ 'chi-khar [[yang]] [[yang]] gsal-gdab! [[bag-chags]] legs-par 'dris su bcug­ pa.
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(55) De'i [[tshe]] [[sems]] ni drod dang 'grogs tel 'chi-khai [[bsam]] stabs [[kyis]] [[gong]] !tar.
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(56) Gal-te de las rna grol na/ rna kun-gzhi'i [[klong]] du bu [[rig-pa]] thim/ dran rig de'i bag la zha/ [[rtsal]] [[sgra 'od zer gsum]] gyi tshur-bcad! [[rang-rig]] 'od kyi rgyar btums tel [[kun-gzhi]] 'thug-po [[bsam]] dran [[snang]]
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gang [[yang]] med-pa'i [[ngang]] Ia/ zhag [[gsum]] dros bzhi'am lnga [[bdun]] Ia sags su gnas-so/ (57) Lus [[sems]] bra! rna thag gi [[tshe]] [[gnas-pa]] gzhi'i dus su/ rna grot na/ de nas [[bon-nyid 'od-gsal kyi bar-do]] [[zhes bya]] myos-pa sangs-pa'am/ [[gnyid]] sad-pa !ta-bu [[rig-pa]] sngar-bas [[gsal-ba]]! [[rkyen]] gyis bsgyur sla­ ba [[zhig]] 'byung/ de nas rang Ius [[bag-chags]] rang [[gzugs]] kyi [[snang-ba]] 'od kyi tsi-ta'i [[ngang]] las/ [[ye-shes]] tshon-gang-ba [[shar]] tel de'i byed­ pas [[rig-pa]] [[sad]]! [[bsam]] dran g.yos-pas/ snang-ba'i 'od [[rgya]] ral nasi bum-pa'I mar-me byung-ba !tar/ shes-pa'i '[[od-gsal]] mngon du 'char te. (58) Rig-pa'i rang zer za-'og snan-bu kha phye-a'am nyi zer mtshon rtse Ita-bu. (59) [[sGra]] ni [[dngos-med]] [[klong]] na ldir/ rang-'byung [[rgyun]] med [['brug]] sgra'i tshul! zer ni [[cho-'phrul]] nges-med stan/ za-'og snan-bu kha phye 'dra. (60) Dwangs-ma rim gyis 'char. (61) Usually in [[Western]] publications, this term is translated as "the [[five wisdoms]]." But as explained previously, [[ye-shes]] means a non­ dual primal [[awareness]] that is {{Wiki|present}} before the [[functional mind]] (yid, [[manas]]) comes into operation, as well as the {{Wiki|distinction}} of [[subject]] and [[object]], whereas "[[wisdom]]" ([[shes-rab]]) is a [[dualistic]], albeit higher [[intellectual]] function. [[Ye-shes]], or [[ye nas shes-pa]], prior [[awareness]], translates Skt. [[jnana]], {{Wiki|cognate}} with the {{Wiki|Greek}} [[gnosis]]. Here these five are correlated with the [[Five Deities]] or [[Five Dhyana Buddhas]], which bare different names than they do in the [[Buddhist]] system, and with the [[five Bodies]] of the [[Buddha]].
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(62) 'Dir gdams-pa Ia sbyong stabs che-ba [[rnams]] nil [[snang-ba gsum]] [[shar-ba]] [[sngar]] dris kyi mi dang 'phrad-pa /tar/ slar [[rkyen]] bskul gsa! gdab! rang chad Ia song [[ste]]/ 'dir [[snang-ba]] [[zad]] sar rna skyol! rgyas­ pai [[nyams]] [[shar]] tsam [[rnams]] [[kyang]]! der rdzogs-par [[shar]] ngo-shes [[nyams]] su blangs-pas mthar thug-par grol tel goms [[zhing]] 'dris-pa [[gang-zag]] Ia/ sku dang dkyi/-'khor rdzogs-par 'char. (63) mNgon-shes [[rjes dran]] gyi(s) [[snang-ba]] [[rnam]] [[gsum]] sun-mar 'char. (64) De dus kyi [[snang-ba gsum]] rang 'char mi 'char tel [[sgra 'od zer gsum]] [[rang snang]] [[sgyu-ma]] !tar shar-bas/ [[zhen]] [[chags]] sngangs mi skye-bar [[lha]] sku [[ye-shes]] sam [[rang snang]] [[sgyu-ma]] !tar du go-bas/ de dag mi bslu-bar grol-ba'o. (65) Rang-mdangs su shes-pas nges-par grol.
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(66) sNang-bas [[bdag]] zhal [[bdag]] gis [[mthong]]! [[rang-rig]] [[bdag]] zhal [[bdag]] tu mjal! ma rig [['khrul-pa]] [[rang shar]] [[sangs]]. (67) Phyi-ma sum char 'char Ia skye sgo kun nyu! [[cing]] gang Ia [[yang]] 'jug sa 'tshol. (68) [[Ye-shes]] kyi spyan dang [[bar-do]] [[nang]] [[rigs]] min-pa sus [[kyang]] mi [[mthong]] Ia. (69) Bon-nyid '[[od-gsal]] [[snang-ba]] Ia! rtogs-pa'i [[shes-rab]] ma skyes-pas/ [[sngar]] gyi [[ye-shes]] bag Ia zha/ sngon gyi [[bag-chags]] [[snang-ba]] [[shar]]. (70) sNgon 'byung srid-pai sha gzugs-can/ [[dbang-po]] kun [[tshang]] thogs­ med rgyu! las kyi [[rdzu-'phrul]] [[shugs]] dang /dan/ [[rigs]] mthun [[lha]] mig dag-pas [[mthong]]/ Ius dang 'dug sa tshol-bar [[byed]]. (71) Ma bu 'phrod nas sans-rgyas kyi dbyings-gral '[[dzin]]. (72) De-dag gi rjes su ma 'brengs-pas rang chad La 'gro. (72) Des na da-lta [[ngo-bo]] [['char tshul]] la goms [[shing]] dad mas ser [[yod-pa]]. The [[Essence]] ([[ngo-bo]]) means the [[Natural State of the Nature of Mind]] ([[sems-nyid gnas-lugs]]).
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(74) gDams-ngag dran nas [[nyams]] su blangs La [[rtsal]] sbyangs-pas/ gnad ldog-med lam 'chug-med [['bras-bu]] [[rtsol-med]]. (75) Yo gal med-pa thig-le'i lam ces dang/ [[gnas]] bzang rgyud nas myur du thar. (76) De'i [[tshe]] [[ye-shes]] tshon-gang dang 'od tshon-gang gi 'char [[gzhi]] Ia! rang Ius 'od sku '[[dam]] gang [[mdun]] rgyab mtshams [[steng]] [['og]] med­ par snang-ngo/ [[phyogs]] bcu'i [[nam-mkha']] La/ gzhal-yas [[thig-le]] gur­ [[khang]] [[grangs]] med-par 'char tel de La [[yang]] gur-khang lnga Ingar shar-ba'i [[dbus]]/ [[sku lnga]] lnga [[shar]] [[ste]] tshom-bu dang gral [[thabs]] kyi tshul du snang-ngo. (77) De'i [[tshe]] [[mngon-shes drug]] dang [[rjes-dran drug]] [[shar]] nasi rgyas-par sgron-ma /tar [[ram]]/ [[yang]] zhag lnga lnga Ia 'od [[re re]] [[shar]] tel [[rig-pa]] 'ad [[khyim]] '[[khor-lo]] La 'dris sam/ de [[lha]] sku [[ye-shes]] su shari de-rang [[snang]] du chad-pas sangs-rgyas-so. (78) [[Sangs-rgyas]] kyi [[rang sa]] zin tel skye-med kyi dbyings-gral skad-cig La '[[dzin]]/ sbyangs-pa chung-ba [[rnams]] [[kyang]] ngo-shes don don go­ bas/ de-dag gi rjes su mi 'breng rang khar mi 'char-bas/ [[rang dbang]] gyi skye-ba blangs te. Do not let them escape freely into their [[own]] [[condition]] is literally, not escape into their [[own]] face (rang khar mi'chor).
  
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and
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(79) Grub-mtha'i sgor [[zhugs]].
  
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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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(80) rNam-shes rten-med da-bur 'khyams-pa'i dus sui dge-ba-can Ia dag-pa'i [[snang-ba]] 'char/ sdig-pa-can Ia rna dag-pa'i [[snang-ba]] 'char. (81) sNang-ba Ia spyi-gtsug rang bab [[byed-pa]]. (82) Ma dag-pa'ilus blang-ba. (83) 'Bras-bu [[rang dbang]] gyi [[bde]] 'gro'am/ 'gro don las dag-pa'i [[skye gnas]] su byon-pa [[rnams]] mtshungs /dan-no. (84) [[Zangs]] Ia [[gser]] [[bzo]] dang 'dra. (85) bKa' lung thams-cad kyi do ya min-no/ de [[yang]] [[gang-zag]] lam-pa thams-cad kyi do ya min-no. 7. Notes to the Translation of the Explanation of the Fruit (1) [[Kun tu bzang-po]] khyab bdal '[[gro-ba]] 'dren/ [[rang-rig]] mngon du gyur Ia [[phyag]]- 'tshal-lo. (2) In the title of the text, "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]]). The term [[dmar]], literally "[[red]]," i.e., "{{Wiki|blood}}," acts as an intensifier for [[thag-bcad-pa]], literally, "to cut the rope," but in this context, "to come to a definitive [[decision]]." The term [[khrid]] represents an explanation that gives guidance for proceeding along the [[path]], from 'khrid-pa, "to lead, conduct, guide." "To remain in one's [[own]] original [[condition]], which represents the Fruit" ('[[bras-bu]] [[rang sa]] bzung-ba) indicates that the [[Dzogchen teachings]] belong to the [[Phalayana]] or [[Fruitional Vehicle]], where one realizes the Fruit, or the [[Wikipedia:Absolute (philosophy)|ultimate]] goal of [[Buddhahood]], by way of practicing the Fruit as the [[Path]]. The Fruit, that is to say, the [[Trikaya]] ([[sku gsum]]) has been {{Wiki|present}} all along as the Base ([[gzhi]]), which is one's original [[condition]] ([[rang sa]]) to which one returns by way of the practice of [[vision]] or [[Thodgal]].
  
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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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(3) The {{Wiki|crystal}} ball (she! sgong) illustrates that primal [[awareness]] is all-penetrating and naked ( [[ye-shes zang-thal]] gcer-bu, ), that is, it can become {{Wiki|aware}} of anything and is devoid of {{Wiki|conceptual}} constructions of [[reality]], and the sky ([[nam-mkha]]') illustrates that primal [[awareness]] equally encompasses everything ([[ye-shes]] spyi­ blugs su mtshon).
  
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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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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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Notes to tr1e Trc-mslat1ms
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(4) De nas [[nang]] du kha gyu [[ste]] rig-pa'i [[ngo-bo]] gcer-re Ita. Gazing into [[empty space]] with wide-open [[eyes]] (cer-re Ita) and with a [[mind]] freed from discursive [[thoughts]], one comes to see the {{Wiki|light}} of one's [[own]] [[naked awareness]] ([[rig-pa rjen-pa]]). Thus, in order to practice [[Thodgal]], one must first realize [[Thekchod]], or the [[state]] of contemplation. Otherwise, one will only come to see one's [[own]] {{Wiki|conceptual}} constructions of [[reality]] that represent one's [[impure karmic vision]].
  
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\199
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(5) Rang gsa/ du ye-re [[gsal-ba]] bzhin du! [[kun-gzhi]] [[rig-pa]] ni sgran-me'i sga Ia gang gis [[kyang]] smag [[sgrib]] dang bra/ nasi rang gsa/ du ye-re gsal­ ba [[yin]]. [[Self-awareness]] ([[rang rig]]) is inherently clear and {{Wiki|luminous}} (rang gsa!). Like the flame of a [[lamp]], it not only illuminates the [[space]] of the dark room and all the [[objects]] contained therein, but it equally illuminates itself.
  
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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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(6) gDad nas '[[od gsa]]/ chen-par /hag gis 'char/ [[kun-gzhi]] ni sgran-me'i sga Ia gang gis [[kyang]] rna byas/ gdod nas rang- 'byung 'ad-gsa/ chen­ par /hun gyis grub. (7) [[Kun-gzhi]] ni sgran-me'i sgo Ia/ [[gsal]] la 'dzin-med du hrig-ger [[shar]]. (8) She/ sgang ni [[phyi nang]] thyams-cad sgrib-med [[zang-thal]] gcer-bu ru sang-nge [[gnas]]/ [[kun-gzhi]] ni sgron-me'i sga Ia/ [[sgrib]] g.yags kyi gas dang bra/ tel [[zang-thal]] du gcer-re (ce-re) [[shar]]. (9) [[Kun-gzhi]] ni sgron-me'i sga Ia/ [[phyi nang]] med-par [[ye-shes]] chen-pa spyi-blugs su khyab-pa'a. (10) Yul dang [[rig-pa]] [[zung]]- 'brei Ia mtshan-pa'i [[dpe]]/ chu she/ nyi-ma mar-me 'ad kyi tshul. (11) [[Rig-pa]] chu dang 'dra/ [[sgra]] 'ad zer [[gsum]] gyi [[snang-ba]] chu 'ad dang 'dra [[ste]]/ rang- 'byung du shar-bar [[ngo-sprod]]. (12) [[Rig-pa]] nyi-ma dang 'dra Ia/ [[snang-ba]] gsum'ad kyi tshul-la. (13) [[Rig-pa]] mer-me dang 'dra Ia/ [[snang-ba gsum]] 'ad kyi tshul du shes­ par bya'a. (14) Srid-pa'i sgron-ma nyin [[snang]] mtshams su [[gtad]] Ia gnan [[cing]]/ ka-ra 'khyor 'jug gi lag-len dang bstun Ia. (15) [[Nang]] dbang-pa'i sgron-ma ar Ia [[gtad-pa]] Ia/ mi bskyad-pagnyis [[kyis]] sgron-ma'i sgo mnan te. (16) [[rLung]] zin dang-po dgang-ba'i dus su 'ad zer sna-tshags su 'char­ bas/ rang 'od rang zer dungo-sprad! dbugs thung gzhil-ba'i dus su cung-zad klad-pas/ '[[od lnga]] gzha'-tshon /tar shar-bas rang 'ad du ngo-sprad-da! tha-ma glod-pa'i dus su ar Ia gtad-par/ [[sngar]] gyi [[ngang]] Ia bltas-pas/ 'od zer gyi [[snang-ba]] rang gral du 'gro-bas/ rig­ pa'i rang [[rtsal]] du ngo-sprad-pa'a.
  
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bcas zhus [[shing]] [[thugs rgyud]] sbyangs........ [[rtse gcig]] yengs-med du [[thugs-dam]] [[mdzad]] de.
 
  
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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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(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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(17) gSang-ba rig-pa'i sgron-ma [[gnas]] Ia dbab-pa Ia! Ius gnad lta-stangs [[rlung]] [[sbyor]] las sags-pal [[bskor]] ka yar [[zhig]] bsgom du bcugs tel rig sprin dang ser-bu med-pa'i [[bar-snang]] Ia gtad-pas/ [[dwangs]] snyigs phyed gsa! [[mdangs]] than-pas/ 'ad gsa! gyi [[snang-ba]] du-ma 'char tel [[rang snang]] sggyu-ma !tar ngo-sprad-par bya'o.
  
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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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(18) Brag dang grog-po las sags-par khus gdab [[ste]]/ de'i stong [[sgra]] [[byed]] med [[rang shar]] du byung-ba Ia [[ngo-sprad-pa]]. (19) Mi bskyod [[gnyis]] kyi gsang sgor mnan tel rig-pa'i [[rang sgra]] [[rgyun]] [[chags]] su grags-pa Ia yid Ia yid [[gtad]] [[cing]] [[rang shar]] du ngo-sprad­ do. (20) gNas [[kun-gzhi]] [[byang-chub]] kyi [[sems-nyid]] khyab bdal chen-pol [[phyogs]] ris med-pa (re) dogs-pa med-pa/ di ni bon-nyid kyi [[dbyings]] [[yin]] Ia! [[gnas]] de na [[rang-rig]] [[ka-dag]] chen-par bzhugs-pa nil bon-sku [[yin]] tel bon-sku'i zhing-khams rang chas dang/ gtan du 'grogs [[kyang]] zhal ma 'tsho. (21) [[Yang]] [[gnas]] snying mchong gur smugt-po she! gyi kha-bad-can/ [[snang]] gsa! 'ad kyi gzhal-yas 'di nil [['og-min]] ('da-ba) 'gran-zla med­ pa'i zhing-khams [[yin]] Ia/ [[gnas]] de Ia [[rig-pa'i ye-shes]] Ia [[rtsal]] [[sgra]] 'ad zer [[gsum]] !hun gyis grub nasi [['khor 'das]] thams-cad !hun-grub tu [[rdzogs-pa]] 'di nil [[longs-spyod rdzogs-pa'i sku]] yin-pas. (22) [[Yang]] [[gnas]] [[gsum]] rtsa'i '[[khor-lo]] [[rnam-pa]] {{Wiki|drug}}/ yi-ge '[[khor-lo]] rdzogs­ pa'i zhing-khams [[yin]]/ [[gnas]] de na [[rig-pa'i ye-shes]] Ia [[rtsal]] {{Wiki|drug}} [[yul drug]] las sags kyi [[cho-'phrul]] [[sna-tshogs]] su [[shar-ba]] 'di nil sprul-pa'i sku yin-pas/ sprul-sku'i zhing-khams dang bcas-pa [[rang snang]] Ia [[gnas]] [[kyang]] ma rtogs-pas/ [[rigs drug]] gi [[snang-ba]] shar-ro. (23) sNying Ia [[rang-rig]] [[khong]] [[shar]] deu [[yod-pa]] nil bon-sku rang chas/ rig-pa'i rang [[rtsal]] rtsa'i lam Ia ma Ius-par rdzogs-pas/ rdzogs-sku rang shari mig gi sgo Ia [[sems]] kyi [[cho-'phrul]] ma Ius-par shar-bas/ [[sprul-sku]] [[rang shar]] du [[ngo-sprad-pa]]. (24) Tsi-ta'i [[klong]] na [[rang-rig]] [[bon]] kyi sku! rtsa'i lam Ia [[rang-bzhin]] rdzogs-pa'I sku! sgron-ma'i sgo Ia [[rang shar]] sprul-pa'i sku. (25) [[Yang]] [[rig-pa'i ye-shes]] gdod nas [[ka-dag]] rtsa bra! du [[yod]] ni bon-sku! Ius [[sems]] 'brel-ba'i stabs las/ [[lha]] sku [[rigs]] stabs [[ye-shes]] kun 'byung­ bas rdzogs-sku! [[sgo gsum]] gyi [[bya byed]] [[sna-tshogs]] su [[spyod]]! sprul­ sku [[ste]]. (26) Rang [[rig-pa'i ye-shes]] [[ka-dag]] [[bon]] gyi sku! Ius [[sems]] 'brel-ba longs­ [[spyod]] rdzogs-pa'i sku! [[bya byed]] sdna-tshogs [[cir]] [[yang]] sprul-pa'i sku.
  
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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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(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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200
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(27) [[Khong]] nas rang-'byung ye sangs-rgyas-par [[gnas]]/ [[sbubs]] nas !hun­ grub [[rdzogs]] sangs-rgyas-par [[gnas]]/ [[mthong]] Ia sgrib-med mngon sangs-rgyas-par [[gnas]]. (28) [[Yang]] sams-nyid [[ngo-bo]] [[stong-pa]] ni bon-sku rang chas/rnam-pa [[gsal-ba]] ni rdzogs-sku rang chas/ [[cho-'phrul]] [[sna-tshogs]] su 'char-ba ni [[sprul-sku]] rang chas [[yin]] tel [[stong-pa]] [[snang]] gsa! Ia [[sku gsum]] ngo­ sprad gsungs. (29) [[Yang]] [[phyi nang]] [[gsang-ba]] [[yin]] [['char tshul]]! thams-cad [[ngo-bo]] [[nyid]] du 'dug-pas bon-sku! [[rang-bzhin]] 'gag-med du gnas-pas rdzogs-sku/ cho- '[[phrul]] nges-med du 'char-bas [[sprul-sku]]. (30) [[Yang]] rang gi rnam-rtog '[[phra rags]] thams-cad [[stong-cha]] ni bon-sku! [[gsal-cha]] ni rdzogs-sku/ cho-'hrul cha ni sprul-pa'i sku [[ste]]. (31) gZhi hem rig 'brel-ba 'di [[sku gsum]] rang chas su [[gnas-pa]] de gzhi'i [[sku gsum]] Ia! de ci !tar [[nyams]] su blangs-pa Ia lam gyi skabs su rgyud Ia [[shar-ba]] de lam gyi [[sku gsum]]/ de Ia byung thebs [[rtsal rdzogs]] [[shugs]] than/ [[klong]] du gyur-pas 'bras-bu'i [[sku gsum]] mngon du byung-ba [[ste]]. (32) bDag Ius zag-pa'i [[mtshan-ma]] snang-yor gdos-bcas grol nasi zag­ med mchog gi sku Ia/ [[mtshan]] dang dpe-byad [[rgyan]] gdan khri/ zhing-khams dang bcas-pa rdzogs-pa'i sku [[mngon gyur]] Ia/ thugs­ [[nyid]] [[spros-bral]] blo [['das]] zab-mo'i [[ngang]] las/ btang bra! med-par bzhugs-pa nil bon-sku [[mngon gyur]] Ia. (33) [[rTsal]] [[sgra]] 'ad zer [[gsum]] [[phung-po]] [[khams]] dang skye-mched! rtsa dang [[yan-lag]] [[sems]] dang [[sems 'byung]] thams-cad! [[phyi nang]] [[gsang gsum]] [[lha]] [[tshogs]] su [[shar]] [[cing]]. (34) sPyri [[rtsal]] [[sgra]] 'ad zer [[gsum]]/ [[rang-snang]] rig-pa'i ngo-bor grot [[zhing]]. (35) Khyad-par 'ad dkar-po grol-ba'i [[snying-po]] /tar [[gsal-ba]] nil 'khrul­ med thugs kyi [[lha]] kun-snang khyab-pa/ [[stong-nyid]] [[ye-shes]] rgyud Ia [[gsal-ba]]/ sku-mdog dkar-po/ [[dbus]] [[phyogs]] de-bzhin [[nyid]] kyi [[rigs]] '[[dzin-pa]]/ [[phyag-mtshan]] '[[khor-lo]]/ bon-sku bder [[chen]] [[ngang]] Ia gnas­ pa'i [[phyag]] mnyan-bzhag 'byung-ba nam-mkha'i [[klong]] Ia [[dbang]] bskur-bas/ yum nam-mkha'i [[lha-mo]]/ [[zhe-sdang]] [[zil gyis gnon]] las seng-ge'i gdan/ [[byams-pa]] chen-po'i stabs dang !dan-pas/ tsha grang dmyal-ba'i sdub-bsngal 'jams [[shing]] don mtshad-pa'o. (36) De bzhin 'od ser-po las 'gyur-med sku yi [[lha]] [[gsal-ba]] rang- 'byung/ [[me-long]] [[ye-shes]] rgyud Ia [[gsal-ba]]/ sku-mdog ser-po/ [[shar]] [[phyogs]] g.yung-drung gi [[rigs]] '[[dzin]]/ [[phyag-mtshan]] [[gser]] gyi chags-shing ngam g.yung-drung/ longs-spyod rdzogs-pa'i sku'i brda ru ngo-mtshar
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\
 
  
 
The Pract1ce of [[Dzogchen]] in the [[Zhang-Zhung]] [[Tradition]] of [[Tibet]]
 
The Pract1ce of [[Dzogchen]] in the [[Zhang-Zhung]] [[Tradition]] of [[Tibet]]
  
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the [[master]] who transmitted the [[Zhang-zhung snyan-rgyud]] to bLa­
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gyi [[phyag-rgya]] thugs-kar bkrol-bas/ 'byung-ba sa'i [[klong]] Ia [[dbang]] bskur-ba! yum sa yi [[lha-mo]]/ [[gti-mug]] zil gyis gnon-pa'i glang-chen gyi gdan/ [[ye-shes]] chen-po'i stabs dang !dan-pas/ gten lkugs byol­ song gi don mdzad-pa'o. (3 7) brDa [[thabs]] thams-cad rgyas-par ngo-sprad. (38) Phyi !tar gshen-lha rgod-gsas gar-gsas gsas-rje gnam-gsas lnga'am/ [[nang]] !tar kun-snang las sags lnga'o/ [[gsang-ba]] !tar gtso-mchog khro­ gsas rngam-gsas dbal-gsas gtum-gsas. These represent the outer, inner, and secret aspects of the same [[deities]].
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(39) These [[eight male Bodhisattvas]] (ye-gshen brgyad) and eight {{Wiki|female}} Bodhisttvas (ye-sangs brgyad) correspond to the eight [[aggregates]] of [[consciousness]] ([[tshogs]] brgyad) and the eight [[objects]] of these conscwusnesses.
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(40) rGyu {{Wiki|drug}} gi '[[dzin]] [[rtog]] las 'dul-ba'i [[gshen]] {{Wiki|drug}}. Thus, altogether this makes a total of fourty-five [[peaceful deities]]. In addition, there are further hosts of [[deities]], performing the functions of increasing [[prosperity]] in the outer aspect, causing pacification in the inner aspect, and performing [[wrathful]] activites of subjugation in the secret aspect: Phyi !tar na rgyas-pa'i [[lha]] [[tshogs]] [[brgya rtsa brgyad]]!
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[[nang]] !tar na zhi-ba'i [[lha]] [[tshogs]] zhe lnga/ [[gsang-ba]] !tar na khro-bo khro-mo'i [[lha]] [[tshogs]] brgyad cu rtsa {{Wiki|drug}} las sags [[kyang]]. (41) The interlaced network of [[illusions]] (sgyu-'phrul draw-ba) refers to the cycle of [[Peaceful and Wrathful Deities]] ([[zhi khro lha tshogs]]) as found, for example, in the [[Tibetan Book of the Dead]] (bar-grol thos-grol). The [[principal]] [[Bonpo]] source for this cycle is the [[Tantra]] known as the Khro-bo dbang-chen. The chief [[deity]] in the cycle is [[Tsochok]] Khagying (gtso-mchog mkha'-'gying), [[corresponding]] to [[Chemchok Heruka]] in the [[Nyingmapa tradition]].
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(42) De ltar-ba'i [[lha]] [[tshogs]] Ia! [[yab yum]] du 'byung-ba! [[thabs]] shes gsa! stong las sags [[zung]] 'brei du gnas-pa'i don/ gTso 'khor du byung-ba nil [[sems]] dang [[sems 'byung]] gi grol stabs kyi [[khyad-par]] dang/ [[phyi nang]] [[gsang gsum]] du [[shar-ba]] ni. (43) Las bzhi'i [[thabs]] [[kyis]] '[[gro-ba]] '[[dren-pa]]/ [[sku gsung thugs]] kyi [[yon-tan]] dang [[ldan-pa]] nil [[sku gsum]] gyi bdag-nyid du [[ye nas]] bzhugs-pa'i don dang. The four [[magical]] activites are pacifying (zhi-ba'i phrin­ las), increasing or enriching (rgyas-pa'i phrin-las), enchanting or magnetizing ([[dbang gi phrin-las]]), and fierce or [[wrathful]] [[actions]] (drag-po'i phrin-las).
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Notes to the Translations
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(44) See Reynolds, Selections from the [[Bonpo]] [[Book of the Dead]], ibid. See [[Shardza Rinpoche]], mTshan [[snang]] ar-gtad gdams-pa '[[od-gsal]] 'khor-yug, "T he Horizon of the [[Clear Light]], being the Instructions for Fixation on the [[Visions]] that appear in the Darkess (of the [[Dark Retreat]])," pp. 371-415, in rDzogs-pa [[chen-po]] [[sku gsum]] [[rang shar]] gyi [[khrid]] gdams skor, {{Wiki|New Delhi}} 1974. See the transcript of [[Lopon Tenzin Namdak's]] commentary in Reynolds, The Instructions of
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[[Shardza Rinpoche]] for the Practice of [[Vision]] and the [[Dark Retreat]], [[Bonpo]] Translation Project, {{Wiki|Amsterdam}} 1992. (45) [[Ye-shes]] [[kyis]] [[mkhyen]] tshul nil [[ye-shes]] Ia rang-'byung rig-pa'i ye­ shes [[de nyid]] mngon du gyur/ de Ia byung thebs [[rtsal rdzogs]] [[shugs]] thon-pa'i [['char tshul]] las/ [[stong-nyid]] [[mnyam-nyid]] [[bya-ba]] nan-tan sor-rtog [[me-long]] [[ye-shes]] dang lnga [[ste]]/ [[don-dam]] ci [[lta-ba]] mkhyen­ pa dang [[kun-rdzob]] ci snyed-pa [[mkhyen-pa]]/ [[ye-shes]] de yi byed-pas shes bya'i [[gnas-lugs]] sil-bur gzigs-pa'i [[ye-shes]] brgyal khri bzhi stong [[ste]]. (46) De [[yang]] [[sems-can]] gyi dus kyi [[rtog tshogs]] [[gnas]] [[grol-ba]] Ia [[shar]] dang/ ting-nge '[[dzin]] gyi sgo 'bum phrag mtha'-yas-pa thugs Ia [[gsal-ba]] nil rgyu'i dus kyi [[bsam]] dran [[sna-tshogs]] [[grol-ba]] Ia shari 'od zer gyi 'phro 'du. (47) [[Thugs-rje]] che-ba/ [[thabs]] Ia [[mkhas-pa]]/ thams-cad [[mkhyen-pa]] [[gsum]] gyis. (48) Nga ni nyi bzhin kun Ia snyoms-pa Ia/ chu bzhin [[rgyun]] mi 'chad. (49) Shes-bya'i [[gnas-lugs]] mi [[mkhyen-pa]]. . ... mkhyen-pa'i [[ye-shes]] gcig gis nil shes-bya'i [[gnas-lugs]] gsal-bar stan. (50) [[Gang-zag]] las dang skal-pa dang [[ldan-pa]]. (51) [[mKha]]'- 'gro [[bka']] skyong [[rnams]] [[kyis]] [[bka']] chad-pas gcod-par byed­ do. (52) Lag-len go-rim.
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Part TWO Translation of the Seven-fold Cycle of the [[Clear Light]]
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I translated the {{Wiki|present}} text on the [[dark retreat]] practice according to the
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[[Zhang-zhung Nyan-gyud]] shortly before meeting
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[[Lopon Tenzin Namdak]] in [[person]] for the first time at Tsegyalgar in [[Conway]], [[Massachusetts]], in the spring of 1989. Over the course of two afternoons, the Lopon was kind enough to answer my questions regarding the translation of this text and to give certain instruction in terms of the practice. Subsequently, at Bischofshofen in {{Wiki|Austria}}, the Lopon gave further instructions pertaining to the [[dark retreat]], this time those according to [[Shardza Rinpoche]]. However, the [[dark retreat]] described by [[Shardza Rinpoche]] was according to the cycle of the [[bsGrags-pa skor gsum]], rather than the [[Zhang-zhung Nyan-gyud]]. I also transcribed the [[Lopon's]] oral commentary on that text and published it separately in the [[Bonpo]] Translation Project as The Instructions of [[Shardza Rinpoche]]
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for the Practice of [[Vision]] and the [[Dark Retreat]]
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({{Wiki|Amsterdam}} 1992).
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Futhermore, the Shardza text relies much more heavily on the [[Tantric practices]] of [[visualization]] than the text we have here, where matters are kept much more simple and direct, as suits [[Dzogchen]] generally. For this [[reason]], the [[practitioner]] will find the [[dark retreat]] from the [[Zhang-zhung Nyan-gyud]] a bit easier and simpler. My thanks are extended first of all to the Lopon for transmitting and explaining these [[dark retreat]] texts. And secondly I would like to thank all those involved in organizing the [[retreats]] at [[Conway]] and Bischofshoven. It is the {{Wiki|hope}} of the [[translator]] that all who may enter into this [[retreat]] shall find the {{Wiki|light}} in the {{Wiki|darkness}}. {{Wiki|San Diego}} July 1997
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Second Preface
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Due to the vicissitudes of [[Samsara]], it has taken me sometime to bring into print this translation of the Seven-fold Cycle of the [[Clear light]]. In the meantime, a number of [[Western]] practitioners have made a [[dark retreat]] for various lengths of time, and even the full forty-nine days, at [[Triten Norbutse Monastery]] in [[Nepal]] and also elsewhere, following the [[methods]] outlined in this text. It continues to be the translator's {{Wiki|hope}} that the work presented here will provide both inspiration and {{Wiki|practical}} help to practitioners of the [[Dharma]] who in the {{Wiki|future}} choose to embark upon the [[dark retreat]]. MU-TSUG SMAR-RO!
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John Mydhin Reynolds {{Wiki|San Diego}} September 2000
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The text presented in translation here outlines the practice of the forty-nine day.dark [[retreat]] according the [[Bonpo]] system of [[Dzogchen]] known as the [[Zhang-zhung Nyan-gyud]], the [[Oral Transmission]] from the country of [[Zhang-zhung]] ([[zhang-zhung snyan-rgyud]]). The text used for the translation is found in the [[sNyan-rgyud]] [[nam-mkha']] '[[phrul]]
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mdzog drang nges skor dang [[Zhang-zhung snyan-rgyud]] skor, [[Tibetan]] [[Bonpo]] [[Monastic]] Centre, {{Wiki|New Delhi}} 1972 (ff. 714-722). Here the title in [[Tibetan]] reads rDzogs-pa [[chen-po]] [[zhang-zhung snyan-brgyud]] las
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[[gcig brgyud]] '[[od-gsal]] [[bdun]] skor zhes [[bya-ba]] bzhugs-so. The meaning of this title will be discussed below in the Commentary to the translation. The text belongs to the cycle of [[Dzogchen teachings]] from Zhang­ zhung in [[Northern Tibet]], which, as the title [[snyan-rgyud]] suggests, was originally an oral [[teaching]] transmitted in private from [[master]] to [[disciple]]. However, according to the [[Zhang-zhung]] [[tradition]], the [[Dzogchen]] [[precepts]] were first written down in the eighth century by [[Gyerpung Nangzher Lodpo]] in the [[Zhang-zhung language]], but mainly in the tenth century by Kundul Orgom (Kun-'dul 'or-sgom) and Yangton [[Chenpo]] Sherab Gyaltsan (Yang-ston [[chen-po]] [[Shes-rab]] rgyal­ [[mtshan]]). A practice manual for these practices, which included the [[dark retreat]] (mun-mtshams), was composed sometime in the twelth century by [[Druchen Gyalwa Yungdrung]] (Bru-chen [[rgyal-ba]] g.yung­ [[drung]]) and entitled the [[sNyan-rgyud]] [[rgyal-ba]] phyag-khrid. At a later time, the {{Wiki|present}} text was included with that collection as a kind of
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appendix, although, according to [[Lopon Tenzin Namdak]], it was not composed by Druchen himself, but by some other author. As is also the case with the [[vision]] practice of the [[Clear Light]] ('od­ [[gsal]]), elsewhere known in the [[Buddhist tradition]] of the [[Nyingmapa school]] of [[Tibet]] as [[Thodgal]] ([[thod-rgal]]), the [[principle]] in [[dark retreat]] practice is not [[visualization]] ([[dmigs-pa]]), the [[transforming]] of [[impure karmic vision]] into [[pure vision]] as is done in [[Tantric]] [[sadhana]], but simply the practice of [[vision]] as such. This is because [[visualization]] is something created by the [[mind]]. With [[visualization]], the discursive [[mind]] is still operating, still [[thinking]], whereas although in terms of [[vision]] ([[snang-ba]]), the [[senses]] continue to be open and operating, in the [[condition]] known as clarity ([[gsal-ba]]), but the usual [[mental processes]] of [[thinking]], perceiving, and [[conceiving]] have all been suspended or transcended because one has entered into the [[state]] of contemplation. With the [[practice of Dzogchen]], one finds oneself beyond the [[mind]] in the [[state]] of contemplation ([[mnyam-bzhag]], ting-nge '[[dzin]]), where the [[practitioner]] has entered into and remains in the [[Natural State of the Nature of Mind]] ([[sems-nyid gnas-lugs]]). The [[condition]] of the [[Nature of Mind]] is called [[Rigpa]] or [[intrinsic awareness]] and may be compared to the innate capacity of the [[mirror]] to reflect whatever may be set before it. In this case, {{Wiki|metaphorically}} {{Wiki|speaking}}, the [[practitioner]], while in the [[state]] of contemplation, abides in the [[condition]] of the [[mirror]] rather than that of the reflections. This [[state]] of contemplation is elsewhere in the [[Nyingmapa tradition]] called [[Trekchod]] (khregs­ [[chod]]), the releasing ([[chod]]) of all tensions and rigidities (khregs-pa), for which [[reason]] [[Dzogchen]] is also known as [[lhod-pa chen-po]], the [[state]] of total [[relaxation]]. Indeed, during the course of the [[dark retreat]] one comes to [[relax]] totally. However, the terms [[Trekchod]] and [[Thodgal]] do not actually occur in the texts belonging to the [[Zhang-zhung]] Nyan­ [[gyud]] cycle, even though this cycle of [[Dzogchen teachings]] from Zhang­ zhung is classified as [[Upadesha]] ([[man-ngag gi sde]]) among the [[three classes]] of [[Dzogchen teachings]]. In general, among all the [[spiritual]] [[paths]] to [[enlightenment]], [[Dzogchen]] represents the [[Path]] of [[Self-Liberation]] ([[grol lam]]) in contrast to the [[methods]] of [[Sutra]] and [[Tantra]]. Therefore, the [[principal]] practice ([[dngos-gzhi]]) in [[Dzogchen]] is always that of contemplation, or simply remaining in the Natural [[State]]. As said above, contemplation is a [[state]] that {{Wiki|transcends}} and lies beyond the [[mind]] ([[sems]]) and its manifold operations and reality-creating {{Wiki|processes}}. In [[Dzogchen]],
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a clear {{Wiki|distinction}} is made between, on the one hand, [[mind]] ([[sems]]) and the [[thought]] process (blo), which are [[conditioned]] by [[karma]] and circumstances, and which [[exist]] in time and, on the other hand, the [[Nature of Mind]] which is timeless and [[unconditioned]]. The [[latter]] is the source and [[matrix]] of the former, like a mother and her many children, and both are {{Wiki|present}} in one's everyday [[experience]], although the [[Nature of Mind]] and its capacity for [[Rigpa]], or [[illumination]] or [[awareness]], normally goes unnoticed, just as when the presence of the {{Wiki|sun}} in the sky is concealed by a thick layer of clouds. Nevertheless, the {{Wiki|sun}} is {{Wiki|present}} there all of time in the sky for, otherwise, the [[world]] would be in total {{Wiki|darkness}}. The practice of contemplation contrasts with the [[Wikipedia:scientific method|methodology]] of the [[Tantras]] that represents the [[Path]] of [[Transformation]] ([[sgyur lam]]) where, by way of [[visualization practice]] during long [[retreats]], the [[impure karmic vision]] of [[Samsara]] is [[purified]] and [[transformed]] into the [[pure vision]] of [[Nirvana]] with its [[mandalas]] (dkyil-'khor) and [[meditation deities]] ([[yi-dam lha]]). But according to the view of [[Dzogchen]], there is no need to [[transform]] anything because everything that [[manifests]], or appears to [[vision]], or arises into [[consciousness]], is complete and {{Wiki|perfect}} just as it is. It represents spontaneous self-perfection just as it is because it is a [[manifestation]] of the [[inherent]] [[energy]] of the [[Nature of Mind]]. On the one hand, the [[Nature of Mind]] represents [[Shunyata]], the [[state of emptiness]], what is called [[primordial purity]] ([[ka-dag]]), but on the other hand, at the same time, it is {{Wiki|pregnant}} with an inexhaustible supply of creative [[energy]] ([[rtsal]]). This represents a [[pure]] potentiality for the [[visible]] [[manifestation]] of all possible [[forms]], all possible [[universes]] and all possible lifetimes. This [[principle]] is called [[spontaneous perfection]] (!hun-grub). It seems {{Wiki|paradoxical}} that the [[void]], an apparent nothing, is, at the same time, a source of inexhaustible [[energy]] that is [[inherent]] in it. But such is the case. [[Shunyata]] ([[stong-pa nyid]]), in terms of the [[Dzogchen teachings]], is not mere nothing or absence. Whatever comes into [[manifestation]] within [[consciousness]], whether impure or [[pure]], whether the [[visions]] of [[Samsara]] or of [[Nirvana]], is in fact a [[manifestation]] of the innate inexhaustible [[energy]] of the [[Nature of Mind]] ([[sems kyi snang-ba]]). When one speaks of the [[Nature of Mind]], this does not refer to some [[substance]] such as a [[mind-stuff]], or an isolated [[atomic]] [[entity]] called a [[self]] ([[bdag]]). When one looks into oneself and observes the [[arising]], the abiding, and the dissolving of [[thoughts]], one does not discover any such [[entity]]. What is found there within oneself
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is an unceasing flow and flux like that of a [[river]], a veritable [[stream of consciousness]]. And all of the contents of [[consciousness]], whatever [[phenomena]] may occur or arise in this [[stream of consciousness]], are [[conditioned]],
  
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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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[[impermanent]], insubstantial, that is, lacking in any
  
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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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[[inherent existence]]. Their [[nature]] is [[empty]]. So one may characterize the [[Nature of Mind]] as the [[state]] of [[Shunyata]], or [[emptiness]]. But as said, this "[[emptiness]]" is not a mere absence or [[nothingness]] because the [[manifestations]] of [[phenomena]] are constantly and continuously [[arising]] out of it, just as waves continuously arise out of the sea. They represent the continuous and unobstructed [[manifestations]] of the [[inherent]] [[energy]] (rang [[rtsal]]) of the [[Nature of Mind]]. But this does not mean that the [[Nature of Mind]] in its Natural [[State]] merely remains blank and devoid of [[thoughts]]. The goal of [[Dzogchen]] is not just a [[condition]] of being without [[thoughts]] ([[mi rtog-pa]]). That is simply an [[experience]] (ny ams) and it is not what is meant by [[Rigpa]], or [[intrinsic awareness]]. The [[Nature of Mind]] is not only [[emptiness]], which is [[primordial purity]] ([[ka-dag]]), but it is equally characterized by a [[luminous clarity]] ([[gsal-ba]]) and [[intrinsic awareness]] ([[rig-pa]]). In terms of this [[Primordial State]] that is the Base, these two, [[emptiness]] and clarity, have been [[inseparable]] from the very beginning (y e nas gsa! stong [[dbyer-med]]) and never otherwise. These two sides or aspects of a single [[non-dual reality]] are only {{Wiki|distinguished}} for purposes of [[discourse]] and [[human]] [[understanding]]. Moreover, the [[Nature of Mind]] of the {{Wiki|individual}} is not inert or passive like a lump of clay, but dy namic and creative; it is natural for [[thoughts]] and [[appearances]] to arise continuously and incessantly from out of the [[infinite]] [[pure]] potentiality of the [[Nature]] of the [[Mind]]. Furthermore, this process of continuous [[manifestation]] is unobstructed and unceasing (rna 'gag-pa). And by entering into a prolonged [[dark retreat]], entering into a sensory deprivation [[experience]] and temporarily suspending the normal operations of the [[mind]], one comes to [[experience]] this in a very direct way and, furthermore, one comes to understand this in an experiential rather than a {{Wiki|theoretical}} way. For this reasnn, in the
  
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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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Phyag-khrid of Druchen, the practice of the [[dark retreat]] is presented before the practices of the sky and the sunlight. However, one must first become {{Wiki|proficient}} and somewhat {{Wiki|stable}} in the practice of contemplation through fixation on the white [[letter]] "/'\' and by other appropriate means known as [[Semdzin]] ([[sems-'dzin]]), or fixating the [[mind]]. If one is not {{Wiki|stable}} in contemplation first, the [[dark retreat]] will
  
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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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(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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(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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be of little use, of little more use than watching television in a dark room, or engaging in daydream fantasies. When one enters into the [[dark retreat]], a [[condition]] of nearly total sensory deprivation, at least in terms of [[vision]], and when there is no interference from the [[functional mind]] or [[Manas]] (yid) that creates [[thoughts]] and conceptions, and when the [[obscurations]] due to [[karma]] have been sufficiently [[purified]], like clearing away the clouds in the sky, then the [[visions]] that spontaneously arise will be {{Wiki|expressions}} of [[purity]]. That is to say, they are [[pure visions]] rather than [[impure karmic visions]]. But in order for this to occur, one must enter into a [[condition]] of total [[relaxation]] of [[body]], [[energy]], and [[mind]] and find oneself in a alert [[state]] of contemplation that is beyond the [[mind]]. How do these [[visions]] arise in the total {{Wiki|darkness}} that is the {{Wiki|medium}} for their [[manifestation]]? [[Dzogchen texts]] speak of four or [[six lamps]] ([[sgron-ma drug]]) that describe this process. Generally, lamps represent sources of {{Wiki|light}}, but here "[[lamp]]" is a {{Wiki|metaphor}}. The {{Wiki|light}} spoken of here is not so much ordinary [[physical]] {{Wiki|light}}, such as may come an electric bulb, but a [[metaphysical]] {{Wiki|light}} - the [[light of awareness]] that illuminates our [[world]]. The source for this [[light of awareness]] known as [[Rigpa]] is, {{Wiki|metaphorically}} {{Wiki|speaking}}, the [[physical]] [[heart]] (tsi-ta) of the {{Wiki|individual}}. This [[inner light]] ([[nang 'od]]), the [[light of awareness]], resides in the hollow [[space]] inside the [[heart]], which is said to resemble a maroon­ colored {{Wiki|carnelian}} stone decorated with white crystals of fat. Then connecting the [[physical]] [[heart]] to the eyeballs is a hollow [[translucent]] [[channel]] called kati, or the smooth white {{Wiki|nerve}} ('jam dkar rtsa), that rises up from the [[heart]] and proceeding into the {{Wiki|brain}} it divides into two and enters into the eyeballs. This [[inner light]] of [[awareness]] proceeds from the hollow [[space]] in the [[heart]], moving upward through the kati [[channel]], to the two [[eyes]] which are like lenses to focus this {{Wiki|light}}. The two [[eyes]] are the gateways for the [[emergence]] into [[outer space]] of this [[inner light]] of [[awareness]]. Thus, this {{Wiki|light}} and the images that appear in this {{Wiki|light}}, are actually something internal, residing in the interior [[space]] of the [[heart]], but here they [[manifest]] in the [[empty space]] in front of oneself. The {{Wiki|light}} from the [[lamp]] of the [[heart]] is {{Wiki|projected}} upward through the hollow [[translucent]] kati [[channel]] and out through the lenses of the two [[eyes]] into the [[space]] in front, much like one is watching a {{Wiki|cinema}} show. This process may be compared to a [[magic]] lantern or a {{Wiki|cinema}} projector. However, here the {{Wiki|medium}} for the [[manifestation]] of the images is not a flat two-dimension screen on a wall in the {{Wiki|cinema}}
  
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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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(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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theatre, but they are {{Wiki|projected}} into [[empty space]] as three-dimensional images. In other words, these [[visions]] [[experienced]] in the [[dark retreat]] are holographic images. And for this [[reason]], even in a [[retreat]] in total {{Wiki|darkness}}, the [[visions]] arise in the [[empty space]] in front of the [[eyes]] of the [[practitioner]]. But this is not like a torch or flashlight suddenly [[illuminating]] the [[objects]] in a dark room. The [[objects]] that appear are not really outside oneself. They are holographic {{Wiki|projections}}, structures of {{Wiki|light}}, {{Wiki|projections}} of what [[exist]] inside oneself, within one's [[own]] [[unconsciousness]] [[Wikipedia:Psyche (psychology)|psyche]]. In the [[dark retreat]] one is totally alone, alone in a dark room with [[one's own mind]]. Therefore, sufficient preparation before hand is required, particularly the practice of contemplation. The prolonged [[dark retreat]] is not something to be jumped into prematurely. Entering into a [[dark retreat]] is entering into an intense sensory deprivation [[experience]] for more than a month. So, it is only natural that [[visions]] will arise in the {{Wiki|darkness}}. This may not occur at first because the [[mind]] is still tense and active, functioning discursively in its usual mode of operation. When [[visions]] do arise they are more likely to be [[worldly]] and of a [[karmic]] [[nature]]. But with the regular practice of contemplation, both previously as preparation, and then in the [[dark retreat]] itself as the [[principal]] practice, gradually the [[mind]] will [[relax]] its tensions until its usual and habitual functions fall into abeyance. This allows material from below the surface of [[consciousness]], normally suppressed or forgotten, to emerge and be {{Wiki|projected}} out into the [[space]] of the [[dark retreat]] room as [[visions]]. At first these [[visions]] will be most definitely the products of the individual's [[impure karmic vision]]. Therefore, it is of crucial importance that one remain firmly settled in contemplation, or the Natural [[State]]. When [[visions]] do come, they should not be judged as good or bad, beautiful or ugly, high or low; one must remain without any [[attachment]] ([[zhen-pa]] med-pa) with regard to them and not elaborate them in terms of [[thoughts]]. They are just what they are and one lets them be. Furthermore, the [[dark retreat]] in terms of [[Dzogchen]] is not an exercise in [[dream]] [[interpretation]], nor even [[vision]] [[interpretation]]. Interpretation entails [[elaboration]] by means of [[thoughts]]. The discursive [[mind]] is functioning and one is no longer in the Natural [[State]], or contemplation. As soon as one starts [[thinking]], one has lost the Natural [[State]], which is simply a {{Wiki|matter}} of being {{Wiki|present}} and {{Wiki|aware}} without deliberate [[thought]] or [[judgment]]. When the [[intellect]] intervenes and
  
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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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Notes to the Trar1slations
 
  
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one begins to analyze and interpret and evaluate the [[visions]], one will become distracted and fall out of the Natural [[State]]. The point is not to assign this or that meaning or [[interpretation]] to a [[vision]], but just to it be in a [[state of awareness]] and presence, like a [[mirror]] {{Wiki|reflecting}} images. Interpretation is a secondary process, occurring at the level of the operations of the [[mind]]. But here in the [[dark retreat]] one simply lets the [[visions]] {{Wiki|present}} themselves and nothing more. The [[visions]] arise and dissolve again spontaneously without interference from the [[mind]] or [[thought]] {{Wiki|processes}}. Like the [[nature]] of the [[mirror]] remaining unaffected by whatever reflections may appear in it, so, in the same way, the [[practitioner]] in the [[dark retreat]] is unaffected by whatever [[visions]] arise in the {{Wiki|darkness}} and simply remains in the Natural [[State]]. But if one pursues and follows after these [[visions]], one is no longer remaining in the Natural [[State]] and one will come to spoil one's [[dark retreat]]. The process of [[realization]] is like pressing sesame [[seeds]]. The oil comes naturally. If one remains in contemplation in total {{Wiki|darkness}}, without [[thinking]] about or judging the [[visions]] that arise, they will continue to come naturally and spontaneously without [[effort]]. These [[visions]] arise out of the [[Natural State of the Nature of Mind]] and they will dissolve again into it. It does not {{Wiki|matter}} whether these [[visions]] are beautiful or ugly, they are just [[visions]], [[visible]] {{Wiki|expressions}} of [[energy]]. They arise out of the Natural [[State]]; they are [[illusions]] like mirages seen on the horizon; they are just [[visible]] [[manifestations]] of the [[energy]] of the [[Nature of Mind]] ([[sems]] ky i [[snang-ba]]). One discovers that this is true of the [[visions]] that occur in the [[dark retreat]]. And it is not difficult to understand that the same is true of the [[visions]] that one [[experiences]] every night in the [[dream state]]. [[Dreams]] are equally [[illusions]] and [[manifestations]] of [[energy]]. But then one needs to go further and discover that this is true as well of one's normal [[visions]] of [[reality]] [[experienced]] in everyday [[life]]. These [[visions]] of our everyday concrete [[reality]], [[experienced]] in our waking [[state of consciousness]], equally arise out of the [[Nature of Mind]] and dissolve again into the [[Nature of Mind]]. Just as one wakes up in the morning and realizes that one has been [[Wikipedia:Dream|dreaming]], so when one [[dies]], one wakes up from the extended [[dream]] we call our everyday [[reality]]. [[Reality]] consists of [[vision]]; it appears to be {{Wiki|stable}}, firm, real, solid, opaque, and substantial. It appears to be really out there, but it is only [[vision]]. It is only [[space]] and {{Wiki|light}}. This is what the [[mind]] actually [[senses]], actually [[knows]], not {{Wiki|abstractions}} like things and {{Wiki|substances}} that we think are real and
  
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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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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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enduring. But the [[dark retreat]], indeed, [[vision]] practice in general, as well as [[dream]] practice, can dissolve this [[Wikipedia:Habit (psychology)|habit]] of [[thought]]. This is the point of [[vision]] practice - to breakdown our [[Wikipedia:Convention (norm)|conventional]] notions of what constitutes [[reality]] and to take us beyond our limitations. Even though they are seemingly real and solid and opaque, these [[visions]] in everyday [[life]] are [[empty]] [[appearances]] lacking any [[inherent existence]]. They are like [[rainbows]] in the sky. The [[methods]] of [[philosophical]] analysis of [[Madhyamaka]] found in the [[Sutra]] system reveals that their [[nature]] is [[Shunyata]]. But here matters are only considered on the [[emptiness]] side ([[stong-cha]]). [[Madhyamaka philosophy]] of the [[Sutra]] system does not take into [[consideration]] [[spontaneous perfection]] (!hun­ grub) on the clarity or [[manifestation]] side ([[gsal-cha]]). Indeed, in the {{Wiki|perspective}} of [[Dzogchen]], the [[Nature of Mind]] is [[empty]] and lacking any [[inherent existence]], yet this [[Shunyata]] is not a mere [[nothingness]]. [[Shunyata]] is {{Wiki|pregnant}} with all possibilities; there is the potentiality for all possible [[visions]] to [[manifest]] out of it spontaneously. Therefore, [[Dzogchen]] goes beyond the [[discourse]] of [[Madhyamaka]], asserting that the [[Natural State of the Nature of Mind]] is both [[Shunyata]] or [[primordial purity]] ([[ka-dag]]), and [[energy]] continuously [[manifesting]] in [[spontaneous perfection]] (!hun-grub). In the [[dark retreat]] one comes to understand that {{Wiki|inseparability}} experientially. What is the source of this inexhaustible [[energy]]? These [[visions]] arise spontaneously just as oil comes forth when one presses {{Wiki|mustard seeds}}. But if one squeezes sand, no oil will come forth. Although initially no oil is [[visible]], when the {{Wiki|mustard seeds}} are pressed, this oil [[manifests]] as spontaneously perfected. So when one practices contemplation, all possible [[visions]], even all possible [[universes]] and all possible lifetimes, may arise as [[visions]] out of the Natural [[State]]. These [[visions]] are spontaneously produced and effortlessly perfected because the [[Nature of Mind]], in and of itself, is outside the {{Wiki|temporal}} and the causal sequence, even though it represents the [[matrix]] and context of time and [[causality]]. All events and all lifetimes, from the [[infinite]] {{Wiki|past}} and equally of the [[infinite]] {{Wiki|future}}, [[exist]] simultaneously in the [[Nature of Mind]]. Because it is the [[Primordial Base]] ([[ye gzhi]]), all events or [[visions]] of [[Samsara]] and [[Nirvana]] unfold out of this single [[Nature of Mind]] of the {{Wiki|individual}}. Just as the [[mirror]] has the capacity to reflect the image of whatever is set before it, so the [[Nature]] of the [[Mind]] has the capacity to be {{Wiki|aware}} of whatever [[manifestation]] may arise. But the [[Nature of Mind]] is not simply a [[mirror]] that reflects; equally it is the source of the
  
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[[The Practice of Dzogchen]] 1n the [[Zhang-Zhung]] Tri1dlt1on of T1bet
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[[energy]] that comes into [[visible]] [[manifestation]]. So it is also like a {{Wiki|crystal}} placed in the sunlight, refracting this {{Wiki|light}} and producing the [[rainbows]] seen on the wall. But the [[Nature of Mind]] is more than a {{Wiki|crystal}}. Its {{Wiki|light}} does not come from some outside source like the {{Wiki|sun}}; its {{Wiki|light}} is internal. But in saying it is like a [[mirror]] or like a {{Wiki|crystal}}, or again like the sky or like the {{Wiki|sun}}, we are employing examples ([[dpe]]) and none of them are {{Wiki|perfect}}. However, they can contribute to [[understanding]] the real meaning of the [[Nature of Mind]]. Generally {{Wiki|speaking}}, the [[visions]] may be classified as of two kinds, the [[pure]] and the impure. Impure [[visions]] arise from the individual's [[past karma]] and give rise to the [[karmic visions]] of the various destinies of [[rebirth]] in [[Samsara]]. It is within this labyrinth of [[Samsaric]] [[vision]] that we habitually find ourselves. These [[visions]] are called impure because they are engendered by [[ignorance]] or a lack of [[understanding]] and [[awareness]] and because they are mixed up with the [[kleshas]], or [[negative emotions]], tied up with the notion of an [[ego]]. [[Pure visions]], on the contrary, arise out of [[understanding]] and [[awareness]] and are free of the pollutions and [[distortions]] of the [[kleshas]]. They are the [[archetypal]] images of the [[Buddhas]] and the [[Buddha realms]] [[arising]] in the {{Wiki|recognition}} of the [[Clear Light]]. These [[pure visions]] ([[dag snang]]), which are spontaneous [[manifestations]] of [[enlightened awareness]] also called [[Thodgal]] [[visions]], must be {{Wiki|distinguished}} from [[impure karmic visions]] (rna dag [[las snang]]) that cloud [[consciousness]] and which arise from [[memories]] and [[karmic traces]]. These [[latter]] are [[Samsaric]] and [[conditioned]] in [[nature]]. Practicing in the [[dark retreat]] with total {{Wiki|darkness}}, or with the [[empty]] open spaces of the sky free of clouds, or with the {{Wiki|light}} of the rays of the {{Wiki|sun}} in the early morning shortly after {{Wiki|sun}} rise, only represent the secondary [[causes]] for the [[development]] of these [[Thodgal]] [[visions]], or [[visions]] of the [[Clear Light]]. The actual [[cause]] of the Natural [[State]] is the practice of contemplation. In addition to total {{Wiki|darkness}}, the [[practitioner]] may use other supports, which are secondary [[causes]] such as sunlight, [[moonlight]], [[lamp]] {{Wiki|light}} and so on. But this should only be done in a safe and comfortable fashion, never looking directly into the source of the {{Wiki|light}}, especially in the case of the {{Wiki|sun}}. Rather, one should look one cubit below or to the side of the orb of the {{Wiki|sun}} and never when the {{Wiki|sun}} becomes bright later in the morning. One should also look a little below the [[moon]] or to the side. And, in the same way, look to the side of a candle or the flame of a [[butter lamp]].
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Why does one spend seven weeks or forty-nine days in a [[retreat]] in total {{Wiki|darkness}}? Just
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as
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does [[dream]] practice, [[vision]] practice in the [[dark retreat]] serves as a preparation for the [[Bardo experience]] after [[death]]. Just as one [[experiences]] sensory deprivation in the [[dark retreat]] and during [[sleep]], even though one remains encased within the [[physical body]], when the [[senses]] are withdrawn from their [[external objects]] and the [[Manas]], or discursive [[mind]] (yid), ceases temporarily to function in its normal fashion, the contents of the [[unconscious]] [[Wikipedia:Psyche (psychology)|psyche]] rise to [[consciousness]] as [[visions]]. This occurs in [[dreams]] and it occurs also after [[death]] in the [[Bardo of Existence]]. But these [[visions]] are [[karmic]] and do not represent [[enlightened awareness]]. During the process of dying, known as the [[Chikhai Bardo]], when the external [[breathing]] has ceased and one is pronounced [[dead]], one's [[Namshe]] or [[consciousness]] ([[rnam-shes]]), finds itself deprived of the [[physical body]]. Nevertheless, [[consciousness]] continues and this [[consciousness]] finds itself in a {{Wiki|subtle}} or [[mind-made body]], where the [[mind]] and the [[senses]] are still operative. For some days the deceased [[consciousness]] sees and [[knows]] what is going on around it and what is being done to its corpse. But after three or four days when the internal [[breathing]] ceases, that is to say, the circulation of [[psychic energy]], then the [[subtle body]] that is the [[vehicle]] for [[consciousness]], as well as the [[personality]] begin to disintegrate. Then the second [[death]] approaches, the [[moment]] of true [[psychic death]] or dissolution of [[consciousness]]. One [[experiences]] the white dawn and the [[red]] dawn and finally the [[moment]] of [[eclipse]] or total black-out when [[dualistic consciousness]] is dissolved and [[extinguished]]. Then there subsists only the [[state]] of [[Shunyata]]. This is called the [[Bardo of Emptiness]] and it represents the culmination of the process of dying. At this [[moment]], one [[experiences]] a total sensory deprivation because neither the [[senses]] nor the [[mind]] are functioning. One finds oneself in a [[condition]] of total and complete nakedness with neither a [[mind]] nor a [[body]]. One is simply suspended in [[space]]. One is simply [[Shunyata]] itself. All the clouds have vanished from the sky. This allows the [[space]] and the clarity for the [[manifestation]] of one's [[own]] [[Buddha nature]], one's [[Nature of Mind]]. What [[manifests]] in this [[state]] of [[Shunyata]] is the [[Clear Light]]. This is like [[seeing]] one's face in the [[mirror]]. This [[Clear Light]] is one's [[own]] [[intrinsic awareness]], or [[Rigpa]], which represents the [[inherent]] [[quality]] of the [[Natural State of the Nature of Mind]]. Just at this [[moment]], the border or Boundary (so-mtshams) between dying and the onset of the [[Bardo experience]], the [[moment]] when the [[Clear Light]]
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[[manifests]] in [[emptiness]], one has the maximal opportunity to [[attain enlightenment]] and [[liberation from Samsara]]. If one [[recognizes]] the [[Clear Light]] and [[understands]] that it is the [[manifestation]] of one's [[own]] [[Nature of Mind]], one becomes {{Wiki|liberated}}. If not, then a spontaneously born [[ignorance]] arises that is [[dualistic]] in its operation, giving rise to the {{Wiki|dichotomy}} of [[subject]] and [[object]]. One does not intuitively understand that this [[Clear Light]] is oneself, but one comes to [[feel]] it is something out there in [[space]] separate from oneself. Then the [[mind]] comes once more into operation at a {{Wiki|subtle}} level and the [[archetypal]] images of the [[Peaceful and Wrathful Deities]] spontaneously [[manifest]] within the {{Wiki|chaos}} of colors forming in this [[Clear Light]]. Still, if one has done [[meditation practice]] as preparation during one's previous [[lifetime]], one will have the opportunity to [[recognize]] these [[pure visions]] as [[manifestations]] of one's [[Nature of Mind]] and one may {{Wiki|liberate}} at this point. If not, these images become more active and energetic and appear as the [[Wrathful Deities]]. Still, even at this time, one may [[recognize]] their [[nature]] and {{Wiki|liberate}}. But if the {{Wiki|individual}} has not been prepared by previous [[meditation practice]], these [[visions]] in the [[Clear Light]] flash by in less than an instant, like a flash of lightening seen on the distant horizon in the middle of the night. The [[Clear Light]] having faded, the gross discursive [[mind]] comes back into operation and [[memories]] re-awaken. One finds oneself again inhabiting a [[mind-made body]] in which the {{Wiki|subtle}} [[senses]] are fully operational. But instead of finding oneself in the material [[conditions]] that once surrounded one's corpse, one discovers oneself wandering in a [[visionary]] [[symbolic]] landscape where one's [[own]] [[past karma]] rises up before one in [[visual]] [[manifestations]] much as in [[dreams]]. Having departed from the [[Bardo of the Clear Light of Reality]], one finds oneself in the [[Bardo of Existence]], the process leading to [[rebirth]]. Lacking [[understanding]] and the presence of [[awareness]], one becomes distracted by these [[visions]], [[thinking]] them to be real, and one wanders lost in this expanding holographic landscape. This landscape develops, proliferates, and transforms as one's [[memories]] and [[karmic traces]] germinate and re-awaken. Literally, one becomes lost in a labyrinth of the [[visions]] of one's [[own]] [[karma]]. Then propelled by the [[winds]] of [[karma]], like a dried leaf blown about in the [[empty]] streets by the autumn [[winds]], one is driven relentlessly toward a new [[rebirth]] within [[Samsara]]. However, time in the [[Bardo]] is not the same as time [[experienced]] in the waking [[state of consciousness]]; it is more similar to time [[experienced]]
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in [[dream]]. But the duration of the [[Bardo experience]] is [[symbolically]] forty-nine days. For a particular {{Wiki|individual}}, the [[Bardo]] may last for only a [[moment]], or it may last for centuries, or even millennia, before that [[stream of consciousness]] again takes up [[embodiment]]. It all depends on one's [[individual karma]]. But seven and forty-nine are ultimately related to the Old {{Wiki|Babylonian}} and to the [[Hermetic]] and [[Gnostic]] systems of [[symbolism]], not only to the seven days of creation, but to the septenary phases of the [[ascent]] of the [[soul]] into the [[heavens]] and the descent of the [[soul]] into [[reincarnation]] on [[earth]]. In the [[Gnostic]] {{Wiki|perspective}}, the [[soul]] must journey in its descent through the seven {{Wiki|planetary}} [[spheres]], acquiring as a vestment within each [[sphere]] a specific [[passion]], or vice, or [[klesha]]. In the case of the [[Tibetan Books of the Dead]], this acquiring of vestments and the encounter with the seven Archons or [[deities]] [[embodying]] these [[passions]] and, who {{Wiki|rule}} the seven {{Wiki|planetary}} [[spheres]] above the [[earth]], are presented as the sequential [[manifestations]] of the [[Wrathful Deities]]. For this [[reason]], a [[practitioner]] often receives an [[initiation]] into the {{Wiki|mysteries}} or practices of the [[Zhi-khro]], or the [[Peaceful and Wrathful Deities]], before engaging in the forty-nine day [[dark retreat]]. However, in the case of this [[dark retreat]] from the Zhang­ zhung [[tradition]], matters are expounded much more simply from the [[Dzogchen]] point of view without recourse to the complexities of [[Tantric practice]].
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Outline of the Text "T he Seven-fold Cycle of the [[Clear Light]]", from the Single [[Transmission]] [[Oral Tradition of Zhang-zhung]] for the [[Great Perfection]] Teachings [rDzogs-pa [[chen-po]] [[zhang-zhung snyan-brgyud]] gcig rgyud '[[od-gsal]] [[bdun]] [[bskor]]].
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PART ONE: T he [[Yoga]] of the [[Psychic]] Channals and the [[Vital]] [[Winds]] T he instructions (in general) concerning the [[essential]] points for the [[yoga]] of the [[psychic]] [[channels]] and [[vital]] [[winds]] [rtsa-rlung], according to the [[Oral Transmission Lineage]] from [[Zhang-zhung]] for the [[Great Perfection]] Teachings which belongs to the [[Secret Mantra]] system [gsang-sngags zab-mo [[rdzogs-chen]] [[snyan rgyud]] kyi [[rtsa rlung]] gnad kyi gdams-pa 'di [[rnams]]] are presented below:
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I. The Basic [[Body]] [[Posture]] for Training the [[Psychic]] [[Channels]] The [[essential]] points for the basic [[body]] position and the [[yantra]] exercises for {{Wiki|training}} the [[psychic]] [[channels]] [[[rtsa 'dul]] gyi bca' [[gzhi]] '[[khrul-'khor]] gyi gnad] are as follows: A. Balancing the [[Body]] and the [[Mind]] in Equipoise First, there is the balancing of the [[body]] and the [[mind]] in equipoise [Ius [[sems]] mnyam-par bzhag-pa]: Al. The [[Body]] [[Posture]] possessing Five Aspects Putting the [[body]] in the [[mudra]] or [[posture]] possessing the five aspects [Ius cha-lugs lnga !dan gyi [[phyag-rgya]] bca'], which are as follows: (1) The {{Wiki|legs}} are held in a cross-legged position [zhabs skyil-krung bca'], (2) The hands are kept in the [[samadhi mudra]], the gesture of equipoise [[[phyag]] mnyam-gzhag], (3) The [[spinal column]] is held straight like an arrow [sgal-tshigs [[mda']] !tar bsrang], (4) The neck is pulled back like an {{Wiki|iron}} hook [mgrin-pa lcags-kyu !tar bkugs], and (5) The shoulders are hunched like the wings of a [[vulture]] that soars in the sky [dpung-pa rgod (bya) gshogs lding-ba]. Furthermore, the {{Wiki|tongue}} floats and does not {{Wiki|touch}} the palate [!jags ya­ rkang Ia rna reg rtsam]. Moreover, there is a [[space]] between the {{Wiki|teeth}} of the {{Wiki|mouth}} like one is subtly sounding the [[letter]] "N.' [kha so bar-du yi-ge A [[phra-mo]] mthar tsam bya]. A2. [[Visualizing]] the [[Psychic]] [[Channels]] The [[essential]] point of the [[channels]] that are [[visualized]] [bskyed-pa rtsa'i gnad], namely, one clearly [[visualizes]] the three [[psychic]] [[channels]]: (1) The [[right channel]] is white, (2) The [[left channel]] is [[red]], and (3) The [[central channel]] is azure colored.
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B. Expelling the Stale [[Air]] Second, there is the {{Wiki|training}} the [[breath]] and the [[mind]] so that they function properly [dung [[sems]] gcun Ia bor-ba].
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II. Securing the [[Boundaries]] Then there are the [[essential]] points of the [[bodily]] position and the [[yantra]] exercises that secure the [[boundaries]], thereby dispelling {{Wiki|disturbances}} [mtshams-bcad bca' [[gzhi]] '[[khrul-'khor]] gyi goad]. Herein there is (1)
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The balancing of the [[body]] and the [[mind]] in equipoise [Ius [[sems]] mnyam-par bzhag-pa],
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(2) The {{Wiki|training}} the [[breath]] and the [[mind]] so that they function properly [dung dang [[sems]] gcun Ia bor-ba], and
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(3) The {{Wiki|training}} of the [[psychic]] channals and integrating this with the [[breathing]] [[[rtsa 'dul]] dung shrugs], and so on - these are all accomplished as described above [[[gong]] !tar].
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A. The [[Posture]] of the [[Wrathful Deity]] First, there is the [[essential]] point of the [[body]] that represents the [[posture]] [[[bca'-ba]] Ius kyi goad], namely, one assumes the [[essential]] point of the [[body]] which represents the haughty [[posture]] of a [[wrathful deity]] [khro­ bo'i '[[gying]] stabs gyi Ius goad bca').
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B. The [[Visualizing]] of the Three [[Psychic]] [[Channels]] Second, there is the [[essential]] point of the [[psychic]] [[channels]] that are to be [[visualized]] [bskyed-pa rtsa yi goad], namely, one clearly [[visualizes]] the three [[channels]] as described previously [[[rtsa gsum]] [[gong]] !tar gsal­ gdab].
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C. The [[Breathing]] Third, there is the [[essential]] point of the [[breath]] that is to be held [bzung-ba dung gi goad], namely, one expels the stale [[air]] nine times by way of a cleansing [rlung-ro [[sangs]] [[kyis]] 'bud].
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D. The [[Visualization]] of the [[Bindus]] and Syllables Fourth, there is the [[essential]] point of the [[bindus]] (droplets of {{Wiki|light}}) that are to be [[meditated]] upon [[[bsgom-pa]] thig-le'i gnad], in terms of the [[visualization]] described.
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III. The [[Perfection]] Process [ [[rdzogs-rim]]] Colophon T his little text, which is concerned with securing the [[boundaries]] against {{Wiki|disturbances}} in terms of the [[Clear Light]] practice, was explained by the author [[[bdag]] [[khrid]] '[[od-gsal]] gyi mtshams-bcad yig [[chung]]].
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PART TWO: The Practices for the Seven Weeks Here is contained "(T he Practices in particular for) the [[Psychic]] Channals, the [[Vital]] [[Winds]], and the [[Yantra]] Exercises for the [[Clear Light]]," according to the [[Oral Transmission]] from [[Zhang-zhung]] [zhang­ zhung [[snyan-rgyud]] [[rtsa rlung]] '[[khrul-'khor]] '[[od-gsal]] bzhugs-so].
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Introduction Here are the [[essential]] points concerning the [[psychic]] [[channels]], the [[vital]] [[winds]], and the [[yantra]] exercises (or the positions and the movements of the [[body]]) [[[rtsa rlung]] '[[khrul-'khor]] gnad 'di] for developing the [[visualizations]] in accordance with the [[root text]] of the [[Oral Transmission]] [[[snyan-rgyud]] rtsa-ba'i [[dmigs-pa]]], connected with the [[visualizations]] from the Seven-fold Cycle of the [[Clear Light]] ['[[od-gsal]] [[bdun]] skor [[dmigs-pa]]], (that is to say, there is one particular [[visualization]] for the beginning of each [[meditation]] session during each of the seven weeks spent inside the [[dark retreat]]).
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I. The First [[Week]] As for the first [[week]], with [[respect]] to the [[essential]] points of the basic [[posture]] and the [[yantra]] exercises known as "the dust specks in the {{Wiki|sun}} {{Wiki|light}}" [nyi rdul-ma'i bca' [[gzhi]] '[[khrul-'khor]] gyi gnad], these are as follows:
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(1) The balancing of the [[body]] and [[mind]] in eqmpotse [Ius [[sems]] mnyam-par bzhag-pa], (2) The {{Wiki|training}} of the [[breath]] so that it functions properly [[[rlung]] gcun Ia bor-ba], and (3) The {{Wiki|training}} of the channals by way of the nine breathings [[[rlung]] [[rtsa 'dul]] dgu phrug]. These are in agreement with what was described above [[[gong]] ltar mthun]. (4) The [[essential]] point of the [[body]] that is the position assumed [bca'­ ba Ius kyi gnad]. (5) The [[essential]] point of the [[channels]] to be [[visualized]] [bskyed-pa rtsa'i gnad]. (6) The [[essential]] point of the [[breath]] that is to be held [[[gzung-ba]] [[rlung]] gi gnad]. (7) The [[essential]] point of the [[bindus]] on which one [[meditates]] [bsgom­ pa thig-le'i gnad]. II. The Second [[Week]] As for the second [[week]], the basic [[posture]] is known as "the rays of the {{Wiki|sun}}" [[[bdun]] gnyis-pa nyi zer-ma'i bca' [[gzhi]]]. There are the following considerations: ( 1) The [[essential]] point of the [[body]] that is the position assumed [bca'­ ba Ius kyi gnad], (2) The [[essential]] point of the [[channels]] that are to be [[visualized]] [bskyed-pa rtsa'i gnad], and (3) The [[essential]] point of the [[breath]] that is to be held [[[gzung-ba]] [[rlung]] gi gnad]. These three are the same as above. (4) The [[essential]] point of the [[hindus]] on which one [[meditates]] [bsgom­ pa thig-le'i gnad]. This [[visualization]] is different from the above.
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III. The Third [[Week]] As for the third [[week]], the [[essential]] points for the basic position and the [[yantra]] exercises of the right white [[channel]] and the left [[red]] [[channel]] [[[bdun]] gsum-pa rtsa g.yas dkar g.yon [[dmar]] gyi '[[khrul-'khor]] bca' gzhi'i gnad] are as follows:
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(1) The [[essential]] point of the [[body]] that is the position assumed [bca'­ ba Ius kyi gnad], (2) The [[essential]] point of the [[channels]] that are to be [[visualized]] [bskyed-pa rtsa'i gnad], and (3) The [[essential]] point of the [[breath]] that is to be held [[[gzung-ba]] [[rlung]] gi gnad]. These three are the same as above. (4) The [[essential]] point of the [[bindus]] on which one [[meditates]] [bsgom­ pa thig-le'i gnad]. This [[visualization]] is different from the above.
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IV. The Fourth [[Week]] As for [[the fourth]] [[week]], the [[essential]] points concerning the [[yantra]] exercises of the basic position of one's [[own]] azure-colored [[central channel]] [[[bdun]] bzhi-pa Ia [[dbus]] mthing rang gi bca' [[gzhi]] '[[khrul-'khor]] gyi gnad] are as follows: (1) The [[essential]] point of the [[body]] that is the position assumed [bca'­ ba Ius kyi gnad], (2) The [[essential]] point of the [[channels]] that are to be [[visualized]] [bskyed-pa rtsa'i gnad], and (3) The [[essential]] point of the [[breath]] that is to be held [[[gzung-ba]] [[rlung]] gi gnad]. These three are the same as above. (4) The [[essential]] point of the [[bindus]] on which one [[meditates]] [bsgom­ pa thig-le'i gnad]. This [[visualization]] is different from the above.
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V. The Fifth [[Week]] As for the fifth [[week]], the [[essential]] points for the basic position and the [[yantra]] exercises that are like the [[rainbow]] [[[bdun]] lnga-pa Ia gzha'­ tshon-ma'i bca' [[gzhi]] '[[khrul-'khor]] gyi gnad] are as follows: (1) The [[essential]] point of the [[body]] that is the position assumed [bca'­ ba Ius kyi gnad], (2) The [[essential]] point of the [[channels]] that are to be [[visualized]] [bskyed-pa rtsa'i gnad]., and (3) The [[essential]] point of the [[breath]] that is to be held [[[gzung-ba]] [[rlung]] gi gnad]. These three are the same as above.
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The Seven-fold Cycle of the [[Clear Light]] (4) The [[essential]] point of the [[hindus]] on which one [[meditates]] [bsgom­ pa thig-le'i goad]. This [[visualization]] is different from the above.
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VI. The Sixth [[Week]] As for the sixth [[week]], the [[essential]] points for the basic position and the [[yantra]] exercises where the [[HUM]] abides, the A [[emanates]], and the
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[[OM]] integrates [[[bdun]] drug-pa Ia [[gnas-pa]] [[HUM]] [[spros-pa]] A bsdu-ba [[OM]] '[[khrul-'khor]] gyi bca' gzhi'i goad] are as follows: ( 1) The [[essential]] point of the [[body]] that is the position assumed [bca'­ ba Ius kyi goad]. This is the same as above.
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(2) The [[essential]] point of the channals that are to be [[visualized]] [bskyed-pa rtsa'i goad]. This [[visualization]] is different from the above.
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(3) The [[essential]] point of the [[breath]] that is to be held [[[gzung-ba]] [[rlung]] gi goad]. This is the same as above.
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(4) The [[essential]] point of the [[hindus]] on which one [[meditates]] [bsgom­ pa thig-le'i goad]. This [[visualization]] is different from the above.
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VII. The Seventh and Final [[Week]] As for the final [[week]], the [[essential]] points for the basic position and the [[yantra]] exercise where the [[HUM]] abides, the [[OM]] [[emanates]], and the A integrates [[[bdun]] tha-ma Ia [[gnas-pa]] [[HUM]] [[spros-pa]] [[OM]] bsdu-ba A yi bca' [[gzhi]] '[[khrul-'khor]] gyi goad] are as follows:
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( 1) The [[essential]] point of the [[body]] that is the position assumed [bca'­ ba Ius kyi goad]. This is the same as above.
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(2) The [[essential]] point of the [[channels]] that are to be [[visualized]] [bskyed-pa rtsa'i goad]. The [[visualization]] is the same as the sixth [[week]].
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(3) The [[essential]] point of the [[breath]] that is to be held [[[gzung-ba]] [[rlung]] gi goad]. This is the same as above.
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(4) The [[essential]] point of the [[hindus]] on which one [[meditates]] [bsgom­ pa thig-le'i goad]. This [[visualization]] is different from the above.
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Introduction
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Conclusion Here there are three further [[methods]]: 1.
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The general method [[[spyi]] khyab] where one keeps the same
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2.
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The {{Wiki|equal}} parts in [[harmony]] [cha mthun], and
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3.
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The reverse order [go !{{Wiki|dog}}] where the positions are performed in
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position,
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the reverse order.
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Colophon
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Here is contained "T he Seven-fold Cycle of the [[Clear Light]]", from the Single [[Transmission]] [[Oral Tradition of Zhang-zhung]] for the [[Great Perfection]] Teachings (rDzogs-pa [[chen-po]] [[zhang-zhung snyan-brgyud]] gcig rgyud '[[od-gsal]] [[bdun]] [[bskor]]). [[Emaho]]! Homage to the [[Body]] of the [[Primordial]] [[Teacher]]! [1]
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PART ONE: The [[Yoga]] of the [[Psychic]] [[Channels]] and the [[Vital]] [[Winds]] Here are presented the instructions concerning the [[essential]] points of the [[yoga]] of the [[psychic]] [[channels]] and [[vital]] [[winds]] according to the [[Oral Transmission Lineage]] from [[Zhang-zhung]] for the [[Great Perfection]] Teachings that belong to the [[Secret Mantra]] system: [2] (From the beginning) the [[Sugatas]], the [[Siddhas]], and the [[Gurus]] transmitted them [[successively]] from [[master]] to [[disciple]] like a necklace of {{Wiki|pearls}}; and having practiced them themselves, they all obtained the [[realization]] (of the [[Rainbow Body of Light]]). However, for the [[benefit]] of those {{Wiki|individuals}} belonging to {{Wiki|future}} generations, I (the author) have set these instructions down in [[writing]] . T he preliminaries have already been elucidated previously. [3]
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I. The Basic [[Body]] [[Posture]] for Training the [[Psychic]] [[Channels]] Now, according to the clear [[exposition]] of the [[yoga]] of the [[psychic]] [[channels]] and the [[vital]] [[winds]] (known as [[Tsa-lung]]), one should practice as follows: In terms of the [[essential]] points of the [[yantra]] exercise that represents the basic [[body]] position for {{Wiki|training}} the [[channels]], first there is the balancing of the [[body]] and the [[mind]] in equipoise, and second there is the {{Wiki|training}} of the [[body]] and the [[mind]] so that they function properly. [4]
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A. Balancing the [[Body]] and the [[Mind]] in Equipoise As for the balancing of the [[body]] and the [[mind]]
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equipoise, one
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proceeds as follows: [5] The [[Body]] [[Posture]] possessing Five Aspects One places the [[body]] in the [[mudra]] (or [[posture]]) possessing five aspects, namely, 1.
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The {{Wiki|legs}} are held in a cross-legged position,
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2.
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The hands are kept in the samadhi-mudra, the gesture of eqmpmse,
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3.
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The [[spinal column]] is held straight like an arrow,
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4.
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The neck is pulled back like an {{Wiki|iron}} hook, and
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5.
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The shoulders are hunched like the wings of a [[vulture]] that soars (in the sky) .
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Furthermore, the {{Wiki|tongue}} (floats and) does not {{Wiki|touch}} the palate. Moreover, there is a [[space]] between the {{Wiki|teeth}} in the {{Wiki|mouth}} like one is subtly sounding the [[letter]] ''/'\'. [ 6] [[Visualizing]] the [[Psychic]] [[Channels]] In terms of the [[essential]] point of the [[psychic]] [[channels]] that are to be [[visualized]]: One clearly [[visualizes]] the three [[principal]] [[channels]] (in the center of the [[body]]). The [[right channel]] is white, the left chaiitlel is [[red]], and the [[central channel]] is azure-colored. As for this large [[channel]] (in the middle), at the lower extremity of the [[spinal column]] it is penetrated (by the [[two side channels]]) like the feet (or lower parts) of the [[Tibetan]] [[letter]] CHA . At the upper extremity, having already opened into the three folds of fat (on the surface of) the [[heart]], at the [[crown of the head]]
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this [[central channel]] opens its {{Wiki|mouth}} like the spang-rgyan [[flower]]. [7] (Above the [[heart]]) the right and the [[left channels]] go back to the spine and then they are thrust upward from inside the junction of the spine and the [[skull]]; and they pass inside the [[skull]] casing over the top of the {{Wiki|brain}} membrane (of the {{Wiki|cerebrum}}) until they come to clearly extrude at the two nostrils of the {{Wiki|nose}}. [8] Furthermore, these two [[channels]] remain just like very fine {{Wiki|silk}} threads, whereas the [[central channel]] is [[visualized]] to open wide at its upper end just like a {{Wiki|bamboo}} walking cane. The right and the [[left channels]] are ([[visualized]] to be) very straight in the manner of reed arrows. The [[right channel]] is {{Wiki|crystal}} (white) like the {{Wiki|color}} of a kangkari {{Wiki|crystal}} and the [[left channel]] is [[vermilion]] like the {{Wiki|color}} of powdered [[coral]]. The [[central channel]], or Nye-lo u-dpal , [9] is a clear azure like the {{Wiki|color}} of the bright sky. Thus, one should [[visualize]] these three in this way. B. Expelling the Stale [[Air]] As for the {{Wiki|training}} the [[breath]] and the [[mind]] so that they function properly: (First, at the beginning of a session of practice), the stale [[air]] should be expelled nine times in order to remove it (from the {{Wiki|lungs}}). In addition, within a single session of practice, at the beginning one remains for a short time in [[awareness]] and then in order to train the [[psychic]] [[channels]], one proceeds to {{Wiki|purify}} nine times the three [[channels]] on the right, on the left, and in the center respectively. [10] II. Securing the [[Boundaries]] As for the [[essential]] points of the [[yantra]] exercise represents the [[body]] position that secures the [[boundaries]] (thereby dispelling {{Wiki|disturbances}}): (1) There is the balancing of the [[body]] and [[mind]] in equipoise, (2) The {{Wiki|training}} the [[breathing]] and the [[mind]] so that they function properly, and (3) The {{Wiki|training}} of the [[psychic]] [[channels]] and their {{Wiki|integration}} with the [[breathing]], and so on These are all accomplished as described above. [11]
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A. The [[Posture]] of the [[Wrathful Deity]]
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Then, in terms of the [[essential]] point of the [[body]] that is the [[posture]] assumed, one assumes the [[essential]] point of the [[body]] that is the haughty [[posture]] of a [[wrathful deity]]. [12] B. The [[Visualizing]] of the Three [[Psychic]] [[Channels]]
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In terms of the [[essential]] point of the [[channels]] that are to be [[visualized]], one clearly [[visualizes]] the three [[channels]] as described previously. [12] C. The [[Breathing]]
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Again, in terms of the [[essential]] point of the [[breath]] that is to be held, one expels the stale [[air]] nine times by way of a cleansing. [14] D. The [[Visualization]] of the [[Bindus]] and Syllables
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And finally, in terms of the [[essential]] point of the [[hindus]] (droplets of {{Wiki|light}}) that are to be [[meditated]] upon, because on utters aloud the {{Wiki|syllable}} BSWO, from unmanifest [[space]] there is emanated a sparkling effulgence of primal [[awareness]] consisting of (a multitude of) dark [[red]] BSWO {{Wiki|syllables}}. They enter into the {{Wiki|crown}} of one's head and are transmitted downward inside the azure-colored [[central channel]]. Then, in the middle of the [[heart center]], they merge into a [[oneness]] without any [[duality]] with the [[essence]] of one's [[own]] [[intrinsic awareness]], or [[Rigpa]]. Whereupon one's [[own]] being is [[transformed]] into an active [[wrathful deity]], whose [[body]] {{Wiki|color}} is dark [[red]] and who possesses a single face and two arms. He has an [[appearance]] that is heroic, enraged, and brilliant. Because one utters aloud the {{Wiki|syllable}} BSWO, from the BSWO {{Wiki|syllable}} that abides as the Base (in the [[heart center]]), there is emanated a sparkling effulgence of dark [[red]] BSWO {{Wiki|syllables}} that come to fill to overflowing the interior of the azure-colored [[central channel]]. [15) Again, because one utters BSWO aloud, and because one holds the [[breath]] just a little for the [[right channel]], from the BSWO {{Wiki|syllables}} in the azure-colored [[central channel]], countless numbers of BSWO {{Wiki|syllables}} are emanated which come to fill to overflowing the interior of the white [[right channel]]. Then, when the [[breath]] is exhaled from the [[right channel]], a sparkling effulgence of primal [[awareness]] consisting of dark [[red]] BSWO {{Wiki|syllables}} come to fill to overflowing the entire [[dark retreat]] house, as well as the entire sky, the {{Wiki|atmosphere}}, and the [[earth's]] surface.
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Again, because one utters aloud the {{Wiki|syllable}} BSWO, and because one holds the [[breath]] a little bit for the [[left channel]], there having been emanated countless numbers (of BSWO {{Wiki|syllables}}) from the BSWO {{Wiki|syllables}} in the white [[right channel]], they come to fill to overflowing the interior of the [[red]] [[left channel]] And when one exhales the [[breath]] from the [[left channel]], there is emanated a sparkling effulgence of primal [[awareness]] consisting of dark [[red]] BSWO {{Wiki|syllables}} that come to fill to overflowing everywhere in the front and back of the trunk of one's [[body]], in one's [[skandhas]] ([[aggregates]]), [[dhatus]] ([[elements]]), and [[ayatanas]] ([[sense fields]]), in the [[psychic]] [[channels]] that abide therein, and even in the [[hair]] pores of the [[body]]. And because of that, no [[Bhutas]], or restless [[spirits]],. that are obstructers, and no wrong guides can [[cause]] any {{Wiki|disturbances}}. One fixates [[one's awareness]] upon that, and one [[meditates]] (on the [[visualization]]) while adding seven times a little [[breath]] on top of that already held. Then one exhales and the process is complete. [16]
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III. Dissolving the [[Visualization]] As for the [[Perfection]] Process: Those external BSWO {{Wiki|syllables}}, having melted into {{Wiki|light}}, are then re-absorbed into the BSWO {{Wiki|syllables}} in the white [[right channel]] and into the [[red]] [[left channel]]. Then these BSWO {{Wiki|syllables}} in the right and [[left channels]], having melted into {{Wiki|light}}, are absorbed into the BSWO {{Wiki|syllables}} in the azure-colored [[central channel]]. Then these BSWO {{Wiki|syllables}} in the azure-colored [[central channel]], having themselves melted into {{Wiki|light}}, are absorbed into the BSWO {{Wiki|syllable}} that abides as the Base (in the [[heart center]]) . Thereupon the [[wrathful deity]] itself and the BSWO {{Wiki|syllable}} that abides as the Base (in the [[heart center]]) become affixed with the {{Wiki|seal}} of non-conceptuality, like the [[rainbow]] dissolving into the sky. [17] This little text concerning securing the [[boundaries]] against {{Wiki|disturbances}} in terms of the [[Clear Light]] practice (in the [[dark retreat]]) that has been explained by me is hereby completed. [18]
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PART TW O: The Practices for the Seven Weeks Here is contained "(The Practices of) the [[Psychic]] [[Channels]], the [[Vital]] [[Winds]], and the [[Body]] Positions for the [[Clear Light]]," according to the [[Oral Transmission]] from [[Zhang-zhung]] ([[Zhang-zhung snyan-rgyud]] [[rtsa rlung]] '[[khrul-'khor]] '[[od-gsal]] bzhugs-so).
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[[Emaho]]! Homage to the [[divine]] [[form]] of the [[Primordial]] [[Teacher]]! Homage to the [[Gurus]] of the [[Lineage]]! [19]
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Introduction As for the [[essential]] points concerning the [[psychic]] [[channels]], the [[vital]] [[winds]], and the [[body]] positions for developing the [[visualizations]] in accordance with the [[root text]] of the [[Oral Tradition]], these instructions, which are similar to the moist {{Wiki|blood}} found inside the [[heart]], consist of the [[visualizations]] for the seven-fold cycle of the [[Clear Light]], (that is, one particular [[visualization]] for each of the seven weeks spent inside the [[dark retreat]]). These instructions were transmitted only from one {{Wiki|individual}} to another {{Wiki|individual}} by the [[Siddhas]] of the {{Wiki|past}}, and these [[precepts]], which were not subsequently [[taught]] to a second {{Wiki|individual}}, were kept sealed. However, for the [[benefit]] of {{Wiki|future}} generations, I (the author) have arranged them in [[writing]] the clear explanations, together with an index (or outline). [20] Now, with [[respect]] to the sevenfold cycle of [[visualizations]] relating to the [[Clear Light]] practice (in the forty-nine day [[dark retreat]]), (there is one particular [[visualization]] to be performed at the beginning of each session for each of the seven weeks). [21]
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The First [[Week]] As for the first [[week]], there are seven [[essential]] points connected with the basic [[body]] [[posture]] and the movements known as "the dust specks in the {{Wiki|sun}} {{Wiki|light}}". [22] These are as follows: (1) The balancing of the [[body]] and the [[mind]] in equipoise, (2) The {{Wiki|training}} of the [[breath]] so that it functions properly, and
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(3) The {{Wiki|training}} of the [[channels]] by way of the nine breathings. These are in agreement with (what has been described) above. (4)
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Then, in terms of the [[essential]] point of the [[body]] that is the position to be assumed, the [[body]] assumes the [[mudra]] or [[posture]] which displays the five natural aspects (as described above). The [[breath]] is retained by means of a large ([[kumbhaka]]) and the ocean (the {{Wiki|stomach}}) is pulled back against the [[Meru]] mountain (the spine). The {{Wiki|tongue}} is held imprisoned by the palate (without [[touching]] it) and the [[eyes]] are rolled upward (as high as possible).
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(5) In terms of the [[essential]] point of the [[channels]] that are to be [[visualized]], the three [[psychic]] [[channels]] are clearly [[visualized]] as described above. (6) The [[essential]] point of the [[breath]] is holding it and one purifies it by expelling the stale [[air]] nine times as a cleansing (as described previously). (7) The [[essential]] point of the [[bindus]] (or tiny [[spheres]] of {{Wiki|light}}} upon which one is to [[meditate]] is that the [[essence]] which is a [[bindu]] (tiny {{Wiki|luminous}} [[sphere]] of [[energy]]) comprised of {{Wiki|subtle}} [[vital energy]] ({{Wiki|vayu}}) and [[mind]] ([[chitta]]} at the nostrils of the {{Wiki|nose}} is clear and bright like a beam of {{Wiki|sun}} {{Wiki|light}}, that is similar to an arrow, coming through a small hole (in a totally dark room). One [[meditates]] on these two [[bindus]] (at the nostrils) as being a clear blue and [[green]]. [23] One fixates the [[awareness]] upon them, and the [[breath]], which is held a little bit, is transmitted inside the right and [[left channels]]. These ([[bindus]]) merge into a very bright and clear maroon ([[bindu]]) at the lower extremity of the azure-colored [[central channel]] where the three [[channels]] unite and thereafter it goes straight upward through the azure-colored [[central channel]] and is expelled outside by way of being ejected about one full digit above the [[crown of the head]]. Then it descends gently downward and comes to reside in the middle of the [[heart center]], filling it to overflowing. One fixates the [[awareness]] on that (while holding the [[breath]]} and continues to [[meditate]] while exhaling and inhaling the [[breath]] seven times. Thus the cycle is completed. Then again, the [[bindus]] are integrated into immateriality by way of [[thinking]] that they dissolve into the [[empty space]] of the sky. One expels the stale [[air]] for [[purification]] and affixes the {{Wiki|seal}} of non-conceptuality (thereby remaining in the Natural [[State]] and one proceeds with the [[principal]] practice of the [[dark retreat]]}. [24]
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The Second [[Week]] In terms of the second [[week]], (there is the [[yantra]] exercise of) the basic [[posture]] known as "the rays of the {{Wiki|sun}}". Everything else, the [[essential]] point of the [[body]] that is the [[yantra]], the [[visualizations]] of the [[channels]], and the [[breathing]] are similar to the above. [25]
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Namdak, is found in Appendix Two in Reynolds, The [[Oral Tradition]] from [[Zhang-zhung]], ibid.
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But with [[respect]] to the [[essential]] points of the [[bindus]] upon which one is to [[meditate]], (there is a different [[visualization]]). In the right nostril there is a yellowish [[white bindu]] and in the left nostril an orange-colored [[bindu]]. Both of them are just the size of grains that are {{Wiki|Chinese}} peas and they [[emanate]] [[rays of light]] of five kinds like the [[rainbow]]. When one inhales, they traverse down inside the right and [[left channels]], and from the lower extremity of the azure-colored [[central channel]], the [[bindus]] ascend upward, like ping-pong balls being juggled, until they are expelled at the [[crown of the head]] for a distance of about one full finger width or digit. They descend gently and come to reside in the middle of the [[heart]] side by side or one on top of the other. One fixates [[awareness]] upon them and does so while holding the [[breath]] and adding (a little [[air]] on top of this holding) for seven times. When (this seven-fold cycle of inhaling, holding, adding more [[breath]], and exhaling) is completed, if there should occur any [[dullness]] or fogginess, the [[bindus]] should be dissolved into the {{Wiki|brain}} at the [[skull]] casing. But if the proliferating (of [[thoughts]]) or [[agitation]] should occur, they (the [[bindus]]) should be dissolved into the middle of the [[heart]]. If there [[exist]] no (problems with) {{Wiki|proliferation}}, [[agitation]], [[dullness]], or fogginess, one should think that they are dissolved into their [[own]] place at the two nostrils. One then expels the stale [[air]] by [[way of purification]] and affixes the {{Wiki|seal}} of non-conceptuality (thereby remaining in the Natural [[State]]). [26]
  
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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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The Third [[Week]] With [[respect]] to the third [[week]], the [[essential]] point is the [[yantra]] exercise of the basic [[body]] position for the right white [[channel]] and the left [[red]] [[channel]]. The [[essential]] point of the [[body]] position that is assumed is in agreement with the foregoing. [27] Then, with reference to the [[essential]] points of the [[channels]] that are to be [[visualized]] (this [[visualization]] being different from the preceding two weeks), at the lower extremity, like the feet of the [[Tibetan]] [[letter]] CHA, the three [[channels]] penetrate into each other at the great column of the spine. At the upper extremity, having opened into the three folds of fat around the [[heart]], then the three [[channels]] (go back to the [[spinal column]], up through the neck), and come to extrude through the hole at the [[crown of the head]] like {{Wiki|wheat}} stubble cut at harvest time.
  
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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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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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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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In terms of the [[essential]] points of the [[breath]] that is to be held, one expels the stale [[air]] nine times by way of a [[purification]] (as described previously). Then, with [[respect]] to the [[essential]] points of the [[bindus]] upon which one is to [[meditate]]: One [[meditates]] that on top of the right white [[channel]] (above the [[crown of the head]]) is seated the Lord who is the [[king]] of the sky, Khayi [[Gyalpo]] [[Kuntu Zangpo]], who [[embodies]] the [[essence]] of the [[moon]], and on top of the left [[red]] [[channel]] is his [[Consort]], [[Nangma]] Kokyi [[Gyalmo]], who is the [[essence]] of the {{Wiki|sun}}. (They both are the size of grains) and are like the [[rainbow]]. Furthermore, the Lord gazes at his Lady to the left out of the corner of his [[eye]] and the Lady gazes at her Lord to the right out of the corner of her [[eye]]. These two are [[visualized]] as [[bodies]] of {{Wiki|light}} and they express (in [[visible]] [[manifestation]]) [[love]] and [[wisdom]]. Rays of {{Wiki|light}} [[emanate]] upward from them (into the [[heavens]]) where they invoke a multitude of [[deities]] who dwell in the [[dimension]] of [[space]], who are similar to this Lord and Lady; (whereupon these [[deities]] descend like [[rain]]) and are absorbed into [[non-duality]] (with the [[deities]] [[visualized]] on the [[crown of the head]]). One fixates [[awareness]] upon that, and because one holds the [[breath]] a little after inhaling, the heat of the [[breath]] comes to strike the Lord and Lady [[deities]]. Instantly they melt into {{Wiki|light}} and become white and [[red]] [[bindus]] having the size of grains that are like {{Wiki|Chinese}} peas. These two [[emanate]] [[rays of light]] of five kinds like the [[rainbow]]. They then descend inside the right and [[left channels]] and thereafter they ascend up the [[central channel]], going upward like ping-pong balls being juggled until they are expelled outside at the [[crown of the head]] for about one finger width. Then they descend gently and one [[meditates]] on them residing in the middle of the [[heart]], either side by side, or one on top of the other. One fixates the [[awareness]] on them and one holds the [[breath]] and adds (a little [[air]] on top) for some seven times. When this cycle is completed, on those occasions when either [[dullness]] or fogginess arises, (the [[bindus]]) should be dissolved at the {{Wiki|mouth}} (the upper end) of the azure-colored [[central channel]]. On the occasion of {{Wiki|proliferation}} or [[agitation]], one should [[meditate]] on the middle of the [[heart]]. If neither of these (problems) arise, one should think that (the [[bindus]]) are dissolved into their [[own]] places at the mouths of the right and [[left channels]]. [28]
  
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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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(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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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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The Fourth [[Week]] With reference to [[the fourth]] [[week]], the [[essential]] point is the [[yantra]] exercise of the basic position of one's [[own]] [[central channel]]. The [[essential]] point of the [[body]], the [[channels]], and the [[breathing]] are as before. [29] Then, in terms of the [[essential]] points of the [[bindus]] upon which one is to [[meditate]]: One [[meditates]] that on a petal at the right side of (the {{Wiki|mouth}} of) the azure-colored [[central channel]] (above the [[crown of the head]]) is seated the Lord Khayi [[Gyalpo]] and on the left is the Lady [[Nangma]] Kokyi [[Gyalmo]] as before. One fixates the [[awareness]] upon them, and when one inhales and holds the [[breath]] a little, the heat and vapor of the [[breath]] come to strike the Lord and Lady [[deities]]. Instantly they melt into {{Wiki|light}} and become white and [[red]] [[bindus]] having the size of grains that are like {{Wiki|Chinese}} peas. These two [[emanate]] [[rays of light]] of five kinds like the [[rainbow]]. They then descend inside the azure­ colored [[central channel]] and from the juncture of the three [[channels]], they ascend up the right and [[left channels]] until they are expelled outward at the [[crown of the head]] for about one finger width. Then they descend gently and one [[meditates]] on them staying in the middle of the [[heart]], either side by side or one on top of the other. One fixates the [[awareness]] on that and one holds the [[breath]] and adds ([[air]] on top) for some seven times. When the cycle is completed, on the occasions when either [[dullness]] or fogginess arise, (the [[bindus]]) should be dissolved at the mouths of the right and [[left channels]]. On the occasions of {{Wiki|proliferation}} or [[agitation]], they are dissolved into the middle of the [[heart]]. If neither of these problems come forth, one should think that (the [[bindus]]) are dissolved into their [[own]] places at the {{Wiki|mouth}} of the azure-colored [[central channel]]. One then expels the stale [[air]] by [[way of purification]] and affixes the {{Wiki|seal}} of non-conceptuality (remaining thereafter in the Natural [[State]]). [30]
  
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Notes to the Translat1ons
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The Fifth [[Week]] With [[respect]] to the fifth [[week]], the [[essential]] point is the [[yantra]] exercise of the basic position that is like the [[rainbow]]. The [[essential]] point of the [[body]] [[posture]], the [[channels]], and the [[breathing]] are like that of the rays of the {{Wiki|sun}} (of the second [[week]] above). [31]
  
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j203
 
  
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2. Notes to the Outlines of the Contents
 
  
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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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Then, with reference to the [[essential]] point of the [[bindus]] upon which one is to [[meditate]]: At the two nostrils there are two [[bindus]] having the [[essence]] of [[subtle energy]] and [[mind]]. They are vibrant and sparkling like the {{Wiki|sun}} surrounded by [[rainbows]] and they are the size of grains that are like {{Wiki|Chinese}} peas. These two [[emanate]] [[rays of light]] of five kinds like the [[rainbow]]. They then transit inside the right and [[left channels]] and (after reaching the bottom) these two [[bindus]] move upward inside the azure-colored [[central channel]], like ping-pong balls being juggled, ascending until they are expelled outside at the [[crown of the head]] for about one finger width. Then they descend gently and the remain in the middle of the [[heart]], either side by side or one on top of the other in the manner of a gau [[amulet]]. One fixates the [[awareness]] on that and one holds the [[breath]] and (adds a little [[air]] on top) for some seven times . When the cycle is completed, on the occasions when {{Wiki|proliferation}} or [[agitation]] arise, one [[meditates]] on the middle of the [[heart]]. On the occasions when either [[dullness]] or fogginess arise, one should [[meditate]] on the mouths of the right and [[left channels]] If neither of these problems come forth, one should think that (the [[bindus]]) dissolve in a self-occurring fashion at the top of the azure-colored [[central channel]]. One then expels the stale [[air]] by way of a [[purification]] and affixes the {{Wiki|seal}} of non-conceptuality (thus remaining in the Natural [[State]]). [32]
  
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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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The Sixth [[Week]] In terms of the sixth [[week]], the [[essential]] point is the [[yantra]] exercise of the basic position where the [[HUM]] abides, the A [[emanates]], and the [[OM]] integrates. The [[essential]] point of the [[body]] [[posture]] that is to be assumed is the same as above. The [[essential]] point of the [[channels]] that are to be [[visualized]] is that (the [[two side channels]]) are clearly [[visualized]] as being curved like a noose (so that they terminate at the nostrils of the {{Wiki|nose}}). The [[essential]] point of [[breathing]] is the same as above. [33] Then as for the [[essential]] point of the [[bindus]] upon which one is to [[meditate]]: In the middle of the [[heart]] there is an azure-colored [[HUM]] {{Wiki|syllable}}, which represents the [[essence]] of one's [[own]] [[intrinsic awareness]] (or [[Rigpa]]). It is the size of a thumb joint and it [[emanates]] [[rays of light]] of five kinds like the [[rainbow]]. Because one holds the [[breath]] a little bit, that [[HUM]] {{Wiki|syllable}}, in the manner of being blown by the [[wind]], flies upward inside the azure-
  
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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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[[Tibetan]] [[Yogas]] of [[Dream]] and [[Sleep]], [[Snow Lion]], [[Ithaca]] NY 1998.
 
  
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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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colored [[central channel]] and is expelled outward above the [[crown of the head]] about one finger width. Thereafter it gently descends and at the juncture of the three [[channels]] (at the bottom), one [[thinks]] that it is [[transformed]] into two white A {{Wiki|syllables}} that [[emanate]] [[rays of light]] of five kinds like the [[rainbow]]. Thereupon they transit inside the [[two side channels]] on the right and left and arrive at the two gateways of the {{Wiki|nose}}. One expels the stale [[air]] (forcefully) by way of a [[purification]] and one [[meditates]] that the interior of the entire [[dark retreat]] house, as well as the sky, the {{Wiki|atmosphere}}, and the [[earth's]] surface, becomes filled with sparkling A {{Wiki|syllables}} that are like [[rainbows]]. One fixates [[awareness]] on that. One holds the [[breath]] a little, whereupon these A {{Wiki|syllables}} are absorbed one into the other and then are [[transformed]] into the two white A {{Wiki|syllables}} at the two nostrils. These A {{Wiki|syllables}} melt into {{Wiki|light}} and one [[meditates]] that they [[transform]] into two orange-colored [[OM]] {{Wiki|syllables}} that [[emanate]] [[rays of light]] of five kinds like the [[rainbow]]. These transit inside the right and [[left channels]] and one [[meditates]] that they become (a blue) [[HUM]] {{Wiki|syllable}} at the lower extremity of the azure-colored [[central channel]]. This ({{Wiki|syllable}}) proceeds upward and is expelled at the [[crown of the head]] for about one finger width. Then it descends gently where it comes to rest aligned in the middle of the [[heart]] and abides there brilliantly (radiating {{Wiki|light}}). One fixates [[awareness]] upon that. Then for seven times one holds the [[breath]] and adds a little [[air]] on top of that. When that (cycle) is completed, the [[HUM]] {{Wiki|syllable}} is absorbed into the middle of the [[heart]]. One expels the stale [[air]] by way of a [[purification]] and affixes the {{Wiki|seal}} of non-conceptuality (thereby remaining in the Natural [[State]]). [34]
  
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kyi [[me-long]].
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The Seventh and Final [[Week]] With [[respect]] to the final [[week]], the [[essential]] point is the [[yantra]] exercise of the basic position where the [[HUM]] abides, the [[OM]] [[emanates]], and the A integrates. The [[essential]] points of the [[body]] [[posture]], the [[channels]], and the [[breathing]] are the same as above. [35] As for the [[essential]] point of the [[hindus]] upon which one is to [[meditate]]: In the middle of the [[heart]] there is an azure-colored [[HUM]] {{Wiki|syllable}}, which represents the [[essence]] of (one's [[own]]) [[intrinsic awareness]] (or [[Rigpa]]). It is the size of a thumb joint and it [[emanates]] [[rays of light]] of five kinds like [[rainbows]]. One fixates [[awareness]] upon that.
  
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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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[[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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[[Ritual]] of the [[Tibetan]] [[Bonpos]], Brill, [[Leiden]] 1985.
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Because one holds the [[breath]] a little bit (after inhaling), that [[HUM]] {{Wiki|syllable}}, in the manner of being blown by the [[wind]], flies upward inside the azure-colored [[central channel]] and is expelled outward above the [[crown of the head]] about one finger width. Thereafter it gently descends and at the juncture of the three [[channels]] (at the bottom), one [[thinks]] that it is [[transformed]] into two [[red]] [[OM]] {{Wiki|syllables}} that [[emanate]] [[rays of light]] of five kinds like the [[rainbow]]. Thereupon they transit inside the [[two side channels]] on the right and left and arrive at the two gateways of the {{Wiki|nose}}. One expels the stale [[air]] (forcefully) by [[way of purification]] and one [[meditates]] that the interior of the entire [[dark retreat]] house, as well as the sky, the {{Wiki|atmosphere}}, and the [[earth's]] surface, becomes filled with sparkling [[OM]] {{Wiki|syllables}} that are like [[rainbows]]. One fixates [[awareness]] on that. One holds the [[breath]] a little, whereupon these [[OM]] {{Wiki|syllables}} are absorbed one into the other and then are [[transformed]] into two white A {{Wiki|syllables}}, which [[emanate]] [[rays of light]] like [[rainbows]] at the two nostrils. (These A {{Wiki|syllables}}) transit inside the right and [[left channels]] and they become (single a blue) [[HUM]] {{Wiki|syllable}} at the juncture of the three [[channels]]. This ([[HUM]] {{Wiki|syllable}}) proceeds upward and is expelled at the [[crown of the head]] for about one finger width. Then it descends gently where it comes to rest, abiding in the middle of the [[heart]] as brilliantly (radiating {{Wiki|light}}). One fixates [[awareness]] upon that. Then for seven times one holds the [[breath]] and adds a little [[air]] on top (of each holding). When that cycle is completed, the [[HUM]] {{Wiki|syllable}} is absorbed into the middle of the [[heart]]. One expels the stale [[air]] by way of a [[purification]] and affixes the {{Wiki|seal}} of non-conceptuality (thereby remaining in the Natural [[State]]). [36]
  
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204\
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Conclusion Here there [[exist]] three [[methods]] to be considered: 1.
  
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[[The Practice of Dzogchen]] in the [[Zhang-Zhung]] [[Tradition]] of [[Tibet]]
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The general method (where one keeps the same position used for each [[week]] at the conclusion),
  
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(12) For [[discussion]] of the historical evelution of the [[Buddhist]] {{Wiki|concept}}
 
  
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of the [[Bardo]], see Cuevas, The [[Hidden History of the Tibetan Book of the Dead]], ibid.
 
  
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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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The {{Wiki|equal}} parts in agreement (where the [[retreat]] has been broken in the middle), and
  
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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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(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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(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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The reverse order (where the positions and exercises for each [[week]] are done in the reverse order).
  
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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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(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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(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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These are the [[Upadeshas]] and one should request the [[oral instructions]] (from the [[master]] at the appropriate time). [37]
  
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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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1. The General Method for each Session The five-fold [[posture]] and the clear [[visualization]] of the three [[channels]] are in agreement with the above. One has (previously) expelled the stale [[air]] nine times by way of a [[purification]]. As for the [[essential]] point of the [[hindus]] upon which one is to [[meditate]]: (one [[visualizes]] that) on top of an orange-colored {{Wiki|solar}} disc seat, which is in the {{Wiki|brain}}, is an orange-colored [[HRI]] {{Wiki|syllable}}. And on top of a yellowish white [[moon disc]] seat, which is the membrane above the {{Wiki|brain}}, is a yellowish white [[HRI]] {{Wiki|syllable}}. Both of them [[emanate]] [[rays of light]] of five kinds like [[rainbows]]. These two [[HRI]] {{Wiki|syllables}} that signify Means and [[Wisdom]] (respectively), are stacked high (one above the other). They abide there as sheer presence. One fixates [[one's awareness]] upon them while holding the [[breath]] and adding (a little [[air]] on top of this) for seven times. When this cycle is completed, these two [[HRI]] {{Wiki|syllables}} are absorbed into their respective seats of the {{Wiki|sun}} and [[moon]] and they in turn are dissolved into oneself. One expels the stale [[air]] by way of a [[purification]] and affixes the {{Wiki|seal}} of non-conceptuality (thereby remaining in the Natural [[State]]). That is the general method (for any session) during the Seven-fold Cycle of the [[Clear Light]]. [38] Now, with regard to the [[principal]] practice of the seven-fold cycle of the [[Clear Light]], this has been elucidated elsewhere, where it is said that the [[visualization]] (of the white [[letter]] A in the [[heart]]) is expelled into the sky (and dissolves into [[space]], whereupon one rests in the Natural [[State]]). [39] And in terms of purifying oneself in general, one fixates on the [[visualization]] (of the white [[letter]] A) in the [[heart center]]. One [[meditates]], holding the [[breath]] and adding (a little [[air]] on top of that) for seven times (during the [[principal]] practice). [40] According to the oral explanation (concerning the [[principal]] practice in general), each of these [[visualizations]] for the [[Clear Light]] practice are presented here as [[visualizations]] that are indeed beyond {{Wiki|conception}} (that is, not a {{Wiki|matter}} of [[discursive thought]]). And with [[respect]] to each of these [[visualizations]] that are beyond {{Wiki|conception}}, the
  
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Nott:s to tile Translat1cns
 
  
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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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[[body]] remains in equipoise and the three [[channels]] are clearly [[visualized]]. Then one expels the stale [[air]]. [41] As for the [[meditation]] (during each session): In the middle of the [[heart]], one [[meditates]] on a white A {{Wiki|syllable}} of {{Wiki|light}}, possessing [[five colors]]. Furthermore, inside the right and [[left channels]], there are two [[green]] [[YAM]] {{Wiki|syllables}}. And moreover, one [[meditates]] that at the [[crown of the head]] there is a (white) [[wheel]] of {{Wiki|light}} (like a [[moon disc]]). Because one (inhales and) holds the [[breath]] a little bit, it transits inside the right and [[left channels]] and because the [[breath]] strikes the two [[YAM]] {{Wiki|syllables}} there, instantly these {{Wiki|syllables}} become [[green]] lights, two [[green]] [[hindus]] just about the size of grains that are like {{Wiki|Chinese}} peas. They descend and at the juncture of the three [[channels]], they coalesce into one. (The [[green light]] or [[hindu]]) ascends upward inside the [[central channel]] and is absorbed into the A {{Wiki|syllable}} in the middle of the [[heart]]. At that, one proceeds (repeatedly) holding the [[breath]] and expelling the stale [[air]] for a single session. One fixates [[awareness]] on that (white {{Wiki|syllable}} A) and [[meditates]] while holding the [[breath]] and adding [[air]] on top seven times. [42] As for the [[Perfection]] Process (at the conclusion of a single session or a [[week]] of practice): The A {{Wiki|syllable}} goes upward from inside the [[central channel]], and having been expelled from the [[crown of the head]], it is absorbed into the [[wheel]] of {{Wiki|light}}. The [[wheel]] of {{Wiki|light}} is dissolved into [[space]], and one settles into the clarity and [[emptiness]] of [[intrinsic awareness]] without [[grasping]] at anything whatsoever. In these terms, the above represents the stages of the general practice. [43] 2. The {{Wiki|Equal}} Parts in Agreement
  
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As for the {{Wiki|equal}} parts (where the [[retreat]] has been interrupted in the middle for some [[reason]] and then resumed), one proceeds with the same [[mudras]] from the top to the bottom (that is, with the positions and the exercises in the same order as given above). Having held the [[breath]] during the four sessions, one follows these in succession during the day and the evening. [44] 3. The Reverse Order
  
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As for the reverse order [45] (where one doubles the time one spends in the [[dark retreat]]), one proceeds upward (from the last exercise of
  
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[[The Practice of Dzogchen]] in the [[Zhang-Zhung]] [[Tradition]] of [[Tibet]]
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the final day to the first exercise) "the dust specks in the sunlight," following in succession the days and nights. These represent the cycle of [[visualizations]] according to the [[scripture]]. SAMAYA [[gya]] [[gya]] [[gya]]! [[Virtue]]! ITI. [46]
  
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(23) [[Nyams]] su blang tshul [[la gsum]] [[ste]]/ ji !tar [[sgom-pa]] dang de'i bslab
 
  
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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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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 Practice of the [[Dark Retreat]] According to [[Lopon Tenzin Namdak]], there [[exist]] two [[principal]] [[reasons]] for making a [[dark retreat]] (mun-mtshams). The first is to stabilize being in the Natural [[State]] and the second is to develop [[visions]]. That is to say, there is one kind of [[dark retreat]] that is meant for [[Trekchod]] ([[khregs-chod]]) alone, the practice of contemplation, and the second for [[Thodgal]] practice ([[thod-rgal]]) that entails the [[development]] of [[vision]]. A [[retreat]] for this first {{Wiki|purpose}} may be of any length of time, but, in terms of the second {{Wiki|purpose}}, the shortest [[retreat]] is [[traditionally]] forty-nine days. The [[dark retreat]] may also serve as a preparation for the [[Bardo]], or [[after-death experience]], and the [[Bardo]] is said to endure similarly for forty-nine days. The [[Dzogchen cycle]] of the [[bsGrags-pa skor gsum]] also has a forty-nine day [[dark retreat]], and in addition, one for seven years. The [[dark retreat]] described by [[Shardza Rinpoche]] in his sKu­
  
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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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[[gsum]] [[rang-shar]] is elaborated according to the system of the [[bsGrags-pa skor gsum]]. However, here we are exclusively concerned with the [[dark retreat]] connected with the [[Zhang-zhung Nyan-gyud]] cycle of practice. Again, according to the Lopon, the {{Wiki|present}} text is anonymous and was added as an appendix to the basic text of the [[rGyal-ba]] phyag-khrid of [[Druchen Gyalwa Yungdrung]] ([[Bru-chen rGyal-ba g.yung-drung]], 12th cen.), probably sometime afterwards. Nevertheless, it represents
  
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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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[[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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'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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[[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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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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his oral [[teaching]] on the {{Wiki|matter}}, even though it was written down later. One may note that the term phyag-khrid itself means an explanation that derives from the personal [[experience]] of an accomplished [[master]]. The [[dark retreat]] we have here is compared to a limb growing out from the trunk of the [[Zhang-zhung snyan-rgyud]] and the author furthermore informs us that it is especially connected with the gZer-bu nyi-shu rtsa gcig, or "Twenty-one Little Nails," the [[root text]] of [[the fourth]] section of this cycle, the teachings that are exceedingly secret ([[yang]] gsang). This cycle pertains to the {{Wiki|fruits}} of the practice of [[Thodgal]]. Although this term [[Thodgal]] is not found in the texts of this cycle, the practice is described in some detail where it is called '[[od-gsal]] or the practice of the [[Clear Light]]. In terms of [[vision]] practice, there are three systems or methodologies where the [[practitioner]] gazes either into sunlight, or into [[empty space]], or into total {{Wiki|darkness}}. The sunlight, the [[empty space]], or the total {{Wiki|darkness}} are merely secondary [[causes]] serving as supports (rten) for the [[manifesting]] of the [[Thodgal]] [[visions]]. The [[visions]] themselves arise from out of the [[pure]] potentiality of the [[Natural State of the Nature of Mind]] of the {{Wiki|individual}}. [[Traditionally]], these teachings regarding [[Thodgal]] practice in both the [[Bonpo]] and the [[Nyingmapa]] schools have been kept strictly secret. However, the [[guardian deity]] Sidpai [[Gyalmo]] (Srid-pa'i rgyal-mo) appeared in a [[vision]] to the former [[abbot]], [[Yongdzin]] [[Sangye Tenzin]], of the [[Bonpo monastery]] at [[Dolanji]] in [[India]] and prophesied that if the [[Dzogchen teachings]] were not given out to those who are sincerely [[interested]], they would be entirely lost within a generation. It is, therefore, with the specific permission of the [[Goddess]] and under her {{Wiki|patronage}} that the [[Dzogchen teachings]] from [[Zhang-zhung]] are now disseminated to a wider audience than was the case in the {{Wiki|past}}.
  
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Notes to the Translattons
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The Title of the Text In the title, rDzogs-pa [[chen-po]] [[zhang-zhung snyan-rgyud]] refers to the cycle of teachings, namely, "the [[Dzogchen teachings]] from the [[Oral Transmission]] of [[Zhang-zhung]]." Single [[transmission]] (gc .; rgyud) indicates that originally a [[master]] transmitted the [[Dzogchen]] [[precepts]] to
  
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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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(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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single [[disciple]] only, although this procedure is no longer the case.
  
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'[[Od-gsal]] [[bdun]] [[bskor]] is the actual title of the text. [[Clear Light]] ('ad­ gsa!) refers to [[Thodgal]], or [[vision]] practice, in this case within a [[dark retreat]], and the seven-fold cycle ([[bdun]] [[bskor]]) refers to the cycle of
  
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[[The Practice of Dzogchen]] 1n the [[Zhang-Zhung]] [[Tradition]] of [[Tibet]]
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Commentary One: Beg1nn1ng the [[Dark Retreat]]
  
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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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(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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(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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seven weeks spent in total {{Wiki|darkness}}, each [[week]] having its [[own]] special preliminary [[purification]] practice. The [[principal]] practice, however is that of the [[Clear Light]] or [[Thodgal]] [[vision]] practice while remaining in the [[state]] of contemplation or [[Trekchod]].
  
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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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The Rushan Exercises In the commentary to the [[principal]] practices in the [[rGyal-ba]] phyag­
  
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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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[[khrid]], it is explained how [[to build]] a [[dark retreat]] house (mun-khang). Then, in terms of the preparations as the Lopon informs us, one should consult the appropriate section of the [[Zhang-zhung]] Nyan­
  
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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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[[gyud]] for the Rushan exercises ('khor [['das]] [[ru-shan]] dbye-ba). There are six of these exercises, with the addition of the [[Bardo]] practice. One engages in these exercises during a [[retreat]] of forty-nine days. In order to realize the [[conditions]] of the [[hells]], and so on, one employs [[mantras]] and [[visualizations]] in the [[Tantric]] style of practice, as well as [[visualizing]] the [[emanations]] of the six Dulshen ('dul [[gshen]] {{Wiki|drug}}). They were originally [[emanations]] of [[Tonpa Shenrab]] {{Wiki|projected}} into the [[six destinies]] of [[rebirth]]. There [[exist]] outer, inner, and secret Rushan exercises. The practice described here in the text represents an inner Rushan. These exercises serve as preparation for [[Thodgal]] and for the [[dark retreat]], both of which are [[principal]] practices of [[Dzogchen]]. It is said that is necessary to perform these Rushan exercises before one can engage in [[Thodgal]] practice in order to [[release]] the pent up energies of one's negative [[accumulations]] of [[karma]].
  
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Notes to the Trar1slatrons
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Practicing Fixation But crucial to the practice of the [[dark retreat]] is developing beforehand the ability to [[relax]] and enter into the [[state]] of [[Rigpa]] or contemplation. Therefore, one must first practice fixation on the white [[Tibetan]] [[letter]]
  
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1209
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A as the means to develop this capacity. This practice is described in the commentary on the [[principal]] practices ([[dngos-gzhi]]) in the rGyal­
  
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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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ba phyag-khrid. [1] A white [[letter]] A is painted on the dark background of a card that is affixed to the end of a stick. This stick is then thrust into the ground at a comfortable distance in front of oneself. Preparing a comfortable seat, one stares fixedly with half closed [[eyes]] at this white [[letter]] A, focusing on it as a [[skilled]] archer would fixate on his target while holding his [[bow and arrow]]. This focused [[attention]] leaves no [[space]] for distracting [[thoughts]] to arise. Then one relaxes one's
  
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(58) mThing-shog las/ bzung '[[dzin]] gcud Ia bar Ia/ [[rlung]] rig gnad du bzung.
 
  
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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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(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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The Seven fold Cycle of the [[Clear Light]]
  
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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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[[attention]] a bit. If distracting [[thoughts]] then arise, one does not pursue them or try to suppress them, but merely fixates more acutely on the target, the white [[letter]] A. Through practicing fixation regularly in [[meditation]] sessions, one discovers a [[calm]] [[state]] that opens up between [[thoughts]], like the clouds parting in the sky so that the clear blue [[heavens]] beyond might be seen. Gradually one becomes able to remain in this [[calm]] [[state]] undisturbed by [[thoughts]] for longer and longer periods. Nevertheless, [[thoughts]] continue to arise occasionally and this is only natural because [[thoughts]] represent [[manifestations]] of the [[inherent]] [[energy]] (rang [[rtsal]]) of the [[Nature of Mind]]. Thus one becomes {{Wiki|aware}} of not only the [[calm]] [[state]] ([[gnas-pa]]), but also of the movements of [[thoughts]] ('gyu-ba). However, these two are only [[experiences]] ([[nyams]]). The [[principle]] to be discovered here is the presence of [[awareness]] ([[rig-pa]]), whether there is a [[state]] of [[calm]] or the {{Wiki|movement}} of [[thoughts]]. Remaining in this [[pure]] presence without [[distraction]] is what is meant by contemplation (ting­ nge '[[dzin]]). One must first know how to rest and remain in [[Rigpa]], or contemplatio, before one can gain any value from the [[dark retreat]]. Otherwise the [[dark retreat]], as a sensory depravation [[experience]], will only give rise to [[hallucinations]] or [[impure karmic visions]]. Such [[visions]] do not represent [[Thodgal]].
  
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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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[[Posture]] and [[Breathing]] Although the text speaks here of [[rtsa rlung]] gnad kyi gdams-pa., that is, the instructions regarding the [[essential]] points of the [[psychic]] [[channels]] (rtsa) and [[vital]] [[winds]], or [[psychic]] energies ([[rlung]]), the reference is not to the [[Tantric]] [[yoga]] practices ([[rtsa rlung]] thig-le'i [[rnal-'byor]]) belonging to the [[Perfection]] Process ([[rdzogs-rim]]), but only to the [[postures]] and [[breathing]] related to [[Thodgal]] practice. This [[dark retreat]] practice pertains to [[Dzogchen]], the [[path of self-liberation]] ([[grol lam]]), rather than to the [[methods]] of [[Tantra]], the [[path of transformation]] ([[sgyur lam]]). Consequently, the [[visualizations]] here are much simpler and related to the preliminary [[purification]] of the [[psychic]] [[channels]], not to the [[principal]] practice of contemplation. There is no [[visualization]] ([[dmigs-pa]]) done here in the [[state]] of contemplation; there is only [[vision]] ([[snang-ba]]), that is to say, whatever may spontaneously arise to [[awareness]] in the [[space]] before one while sitting in the total {{Wiki|darkness}}
  
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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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Comrner1tarv Or1e: Begwmrr1g the [[Dark Retreat]]
  
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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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210
 
  
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I
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of the [[retreat]]. Contemplation is a [[state]] beyond the [[mind]], whereas [[visualization]] represents a deliberate [[activity]] of the [[mind]]. According to the clear [[exposition]] regarding the [[channels]] and the [[vital]] [[winds]] ([[rtsa rlung]] zhal-shes) presented in the text, the [[essential]] points of the [[yantra]] exercises ('[[khrul-'khor]]) that represent the basic [[body]] position for {{Wiki|training}} the [[psychic]] [[channels]] [2] are two-fold:
  
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The Pract1ce of [[Dzogchen]] 1n the [[Zhang-Zhung]] Trad1t1on of T1bet
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(1) The balancing of the [[body]] and the [[mind]] in equipoise (Ius [[sems]] mnyam-par bzhag-pa) and (2)
  
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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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The {{Wiki|training}} of the [[breath]] and the [[mind]] so that they function properly ([[rlung]] [[sems]] gcun Ia bor-ba). The first point refers to the five-fold [[body]] position or [[mudra]] [3] described in the text. The second point refers to the [[breathing]] exercises for [[purification]]. By harmonizing the [[physical body]], one harmonizes and balances the [[psychic]] energies, and by harmonizing these energies, one [[calms]] and harmonizes the [[mind]] or flow of [[thoughts]]. When one has completed the preliminaries
  
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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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([[sngon-'gro]]) as
  
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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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represented by the Rushan exercises, then one begins the {{Wiki|training}} in [[Tsa-lung]] (rtsa-rlung), the [[yoga]] of the [[channels]] and energies. In order to harmonize and [[balance]] the [[body]], one must first assume the proper sitting position. One sits down in the usual way upon a comfortable seat in the five-fold [[posture]], with the spine straight, the neck bent, the shoulders up, the {{Wiki|tongue}} floating, but not [[touching]] the palate, and so on. The {{Wiki|mouth}} is not closed, but neither is it wide open. Rather, it is like sounding "[[Ah]]......
  
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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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(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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(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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In terms of the [[mudra]], or gesture of the hands, the left hand is placed over the right hand resting on the lap. The thumbs press down at the base of the ring fingers. This [[action]] [[seals]] the klesha-nadi, or [[psychic]] [[channel]] for the impure energies, that runs from the tip of the ring finger to the [[heart]]. Sealing this [[channel]] prevents access to one's [[consciousness]] by [[evil spirits]] and their negative provocations (gdon). By sitting in the five-fold [[posture]] as described, one balances the [[body]] and harmonizes the flow of one's energies. Thus, distracting [[thoughts]] tend not to arise. One may also use a [[meditation]] belt ([[sgom]] thag) for additional support. And as preparation for the sessions of practice, one recites the preliminary [[prayers]] every morning, such as the [[Guru Yoga]] and Invocation for [[Tapihritsa]]. [4]
  
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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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(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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(77) Phyi ru sprul-sku'i [[snang-ba]] 'char/ [[nang]] du gsa! [[snang]] khyad-par­ can Ia skye'o.
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The Seven-fold Cycle of the [[Clear Light]]
  
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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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[[Visualization]] of the [[Psychic]] [[Channels]] The [[essential]] points of the [[psychic]] [[channels]] that are to be [[visualized]] (bskyed-pa rtsa'i gnad) refer to how and where one [[visualizes]] these [[psychic]] [[channels]]. In the [[Buddhist]] system, the three [[principal]] [[channels]] are known as [[Rasana]] (ro-ma) on the right, [[Lalana]] (rkyang-ma) on the left, and [[Avadhuti]] ([[dbu-ma]]) in the center. In the [[Hindu]] system, they are called [[Pingala]], Ida, and [[Sushumna]] respectively. The [[Avadhuti]] is [[visualized]] in the precise center of the [[body]], not in the [[spinal column]], but in front of it. The [[psychic]] [[channels]] (rtsa, Skt. [[nadi]]) represent potential pathways for the movements of [[psychic energy]]; they are {{Wiki|subtle}} structures, not gross [[physical]] {{Wiki|anatomy}}. Therefore, by [[visualizing]] or [[Wikipedia:Imagination|imagining]] them ([[dmigs-pa]]) one makes them actual and moves one's [[vital]] [[winds]] ([[rlung]], Skt. {{Wiki|vayu}}) through them. Thus, there [[exist]] in the [[Tantras]], both [[Buddhist]] and [[Bonpo]], a number of different systems for [[visualizing]] the three [[principal]] [[psychic]] [[channels]]. What [[visualization]] system the [[practitioner]] employs depends on how and where one is moving these [[psychic]] energies or [[vital]] [[winds]]. One [[visualizes]] the [[central channel]] as dark azure in {{Wiki|color}} [5] in the middle of the [[body]], beginning at the secret center, some four fingers widths below the {{Wiki|navel}}, and extending to the aperture or opening at the [[crown of the head]]. This [[channel]] is the size of a hollow {{Wiki|bamboo}} cane. Parallel to it on both sides are two smaller [[channels]]. The right­ hand [[channel]] is white in {{Wiki|color}}, and the [[left channel]] is [[red]] in {{Wiki|color}}. They [[symbolize]] the white [[lunar]] {{Wiki|masculine}} [[energy]] and the [[red]] {{Wiki|solar}} {{Wiki|feminine}} [[energy]] respectively, as in the [[Tantra]] system. These [[channels]] and colors are the reverse in women. These [[two side channels]] enter into the [[central channel]] at the [[Kunda]], or juncture of the three [[channels]] ([[rtsa gsum]] 'dus mdor), below the {{Wiki|navel}}. This junction resembles the [[Tibetan]] [[letter]] CHA. These three [[channels]] extend upward to the [[physical]] [[heart]] and then curve behind it and go to the spine and up through the neck. They join again at the Ag-tse, or joint of the spine and [[skull]]. Previously running in parallel to the [[central channel]], they now go inside the [[skull]] case (klad phor) and arch over the membrane of the {{Wiki|brain}} (klad sprin). These [[two side channels]], which are very thin like fine {{Wiki|silk}} threads, then turn down to the nostrils of the {{Wiki|nose}} where they terminate. Inside the [[skull]], the [[central channel]] widens a bit as its approaches the aperture so that it comes to resemble a horn or a [[flower]]. Thus, it has been compared to the blue [[flower]] called spangs-
  
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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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Commentary One Beginning the [[Dark Retreat]]
  
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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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Notes to ttle Translations
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[[rgyan]] (Gentiana stipitala Edjew.) which blooms in autumn. The {{Wiki|mouth}} or upper extremity of the [[central channel]] extends out through the aperture at the {{Wiki|crown}} of the [[skull]]. This is known as the [[aperture of Brahma]] (tshangs-pa'i [[bu-ga]], Skt. [[brahmarandhra]]).
  
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!211
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Expelling the Stale [[Air]] The {{Wiki|training}} of the [[breathing]] and the [[mind]] so that they function properly [ 6] refers to the [[breathing]] exercises done at the beginning of each session of practice (thun), commencing with the nine breathings for [[purification]]. [7] In general, [[purification]] by way of [[breathing]] is known as Tsa-dul ([[rtsa 'dul]]), the taming or {{Wiki|training}} of the [[breath]]. For men, using the left hand, one closes the right nostril with one's ring finger and inhales the fresh clean [[air]] through the left nostril and the [[left channel]] while [[visualizing]] that one is absorbing into oneself {{Wiki|luminous}} [[light blue]] [[wisdom]] [[air]] (y e-shes ky i [[rlung]]). And one holds the [[breath]] a little. Then closing the left nostril with the thumb and opening the right nostril, one blows the stale polluted [[air]] (rlung-ro) out the right nostril and the right hand [[channel]]. One [[visualizes]] this stale [[air]] that is being expelled as {{Wiki|light}} bluish-gray smoke, which represents the polluted residues of the negative [[emotion]] of [[anger]]. Thereupon one changes nostrils and does just the opposite. Closing the left nostril with the thumb of the left hand, one inhales the [[wisdom]] [[air]] through the right nostril and holds the [[breath]] a little. Then opening the left nostril and closing the right nostril with the ring finger, one exhales the stale [[air]] while [[visualizing]] it to be {{Wiki|light}} [[red]] in {{Wiki|color}} representing the polluted residues of the negative [[emotion]] of [[desire]]. Thereby each side is [[purified]] in this way alternatively three times. Women should proceed in exactly the opposite fashion, first {{Wiki|purify}} ing [[desire]] and then [[anger]]. Then one inhales the clean {{Wiki|luminous}} [[wisdom]] [[air]] through both nostrils simultaneously and, in the same way, proceeds to expel the stale polluted [[air]], [[visualizing]] it as smoke of a dirty brown {{Wiki|color}} representing the polluted residues of the negative [[emotion]] of [[confusion]]. This negative [[emotion]], or [[klesha]], is actually a mixture of the two [[principal]] [[passions]], [[anger]] and [[desire]], and is characterized by [[ignorance]], [[confusion]], indecision, and [[bewilderment]]. In each case, the {{Wiki|inhalation}} is done slowly and gently, whereas the blowing out of the {{Wiki|disturbances}} is done a bit more forcefully.
  
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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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thams-cad kho Ia
 
  
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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 Seven-fold Cycle of the [[Clear Light]]
  
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212
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Men begin by cleansing the [[right channel]], whereas women begin by cleansing the [[left channel]], because these [[two side channels]] are the reverse in men and women due to [[tantric]] {{Wiki|polarity}}. The white [[lunar channel]], where the residues of [[anger]] [[accumulate]], is on the right side in men and on the left side in women, whereas the [[red]] {{Wiki|solar}} [[channel]], where the residues of [[desire]] [[accumulate]], is on the left side in men and on the right side in women. One does this three times: closing the right nostril, inhaling through the left nostril, then exhaling through the right nostril. Thus one expels the [[negative energy]] of [[anger]] that has four [[characteristics]]: 1. 2.
  
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1
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[[Anger]] ([[zhe-sdang]], Skt. [[dvesha]]), [[Wind]] {{Wiki|diseases}}, that is, {{Wiki|diseases}} due to lack of [[vitality]] or imbalance in the {{Wiki|Vayu}}, or [[wind humor]] ([[rlung]] gi [[nad]]),
  
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[[The Practice of Dzogchen]] in the [[Zhang-Zhung]] [[Tradition]] of [[Tibet]]
 
  
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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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Notes to the Translations
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The {{Wiki|color}} of [[light blue]], and
  
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1213
 
  
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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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(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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{{Wiki|Disturbances}} coming from {{Wiki|male}} [[spirits]] (pho gdon). Next one closes the left nostril, inhales through the right nostril,
  
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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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then expels the stale [[air]], exhaling through the left nostril. One does this three times. Thereby one expels the [[negative energy]] of [[desire]], which also has four [[characteristics]]: 1. 2.
  
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(114) gNyis-pa Ia [[gnyis]] tel ci /tar [[bsgom-pa]] dang/ [[nyams-myong]] 'char tshul-lo.
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[[Desire]] ('[[dod-chags]], Skt. [[raga]]), {{Wiki|Diseases}} due to imbalance in [[Pitha]], or the [[bile]] [[humor]] (mkhris-pa'i [[nad]]),
  
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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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(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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(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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The {{Wiki|color}} of {{Wiki|light}} [[red]], and
  
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[[dream yoga]] in general, see W:Y. [[Evens-Wentz]],
 
  
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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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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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{{Wiki|Disturbances}} coming from {{Wiki|female}} [[spirits]] (mo gdon). Finally one inhales and exhales three times through both nostrils.
  
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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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Here the fresh [[wisdom]] [[air]] goes into the [[central channel]] and the stale [[air]] is forcefully expelled. The [[negative energy]] of [[confusion]] also has four [[characteristics]]: 1.
  
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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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[[Confusion]] or [[bewilderment]] ([[gti-mug]], Skt. [[moha]]),
  
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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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214\
 
  
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[[The Practice of Dzogchen]] in the Zhang-Zr1ung Trad1t1on of T1bet
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{{Wiki|Diseases}} due to an imbalance in [[Kapha]], or the [[phlegm]] [[humor]]
  
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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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4. Notes to the Translation of the Explanation of the View ( 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 smoky {{Wiki|color}}, and
  
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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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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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(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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{{Wiki|Disturbances}} due to the [[Nagas]] ([[klu]] gdon).
  
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source of everything in both [[Samsara]]
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([[bad-kan]] gyi [[nad]]),
  
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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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Commentary One Beg1nn1ng the [[Dark Retreat]]
  
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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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Notes to the Translat1or1s
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Securing the [[Boundaries]] Generally, when beginning the [[dark retreat]], one enters into the [[dark retreat]] house in the afternoon or in the evening. Then it is sealed so that no {{Wiki|light}} can enter and all the proper precautions should have been taken beforehand to insure proper circulation of [[air]] within the room. One prepares a comfortable seat and assumes the five-fold position of the [[body]]. This represents the balancing of the [[body]] and [[mind]] in equipoise (Ius [[sems]] mnyam-par bzhag-pa). Then one performs the nine breathings for [[purification]], which represent the {{Wiki|training}} of the [[breathing]] and the [[mind]], so that they function properly ([[rlung]] [[sems]] gcun Ia bor-ba) and the {{Wiki|training}} of the [[channels]] integrated with the [[breathing]] ([[rtsa 'dul]] [[rlung]] sbrugs). These are accomplished as described above. In this way one's [[body]], [[energy]], and [[mind]] become balanced and harmonized. However, at the beginning of the [[retreat]], one performs the practice known as securing the [[boundaries]] (mtshams bcad-pa). The [[essential]] points of this y [[antra]] exercise is the [[body]] position that secures the [[boundaries]] [8] thereby preventing {{Wiki|disturbances}} and negative provocations (gdon) from outside, such as those [[caused]] by [[Bhutas]], or restless [[spirits]] ('by ung-po). Then, in terms of the [[essential]] point of the [[body]] that is the [[posture]] to be assumed ([[bca'-ba]] Ius ky i gnad), one assumes the confident and haughty position of a [[Krodha]], or [[wrathful deity]] (khro-bo), inclining the head to the left side a little, while [[visualizing]] oneself as this. [9] The [[wrathful deity]], whether {{Wiki|male}} or {{Wiki|female}}, is dark [[red]] in {{Wiki|color}}, having one face and two arms. In terms of the [[essential]] point of the [[channels]] that are to be [[visualized]] (bskyed­ pa rtsa y i gnad), as described above one clearly [[visualizes]] the three [[channels]] inside the [[body]] of the [[wrathful deity]]. And in terms of the [[essential]] point of the [[breathing]] that is to be held (bzung-ba [[rlung]] gi gnad), one expels the stale [[air]] nine times as the means for cleansing oneself. [10] This is done as described previously. Finally, in terms of the [[essential]] point of the [[bindus]] (or tiny [[spheres]] of {{Wiki|light}}) that are to be [[meditated]] upon ([[bsgom-pa]] thig-le'i gnad), that is to say, the actual [[meditation practice]], one proceeds as follows. Before [[visualizing]] oneself as the [[wrathful deity]], first one focuses on the {{Wiki|luminous}} dark [[red]] BSWO sy llable in one's [[heart center]] that abides as the Base ([[gzhi]] [[gnas]] BSWO). Then one utters aloud the sy llable BSWO! very forcefully (pronounced SWO.....!). This [[sound]] goes out
  
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[215
 
  
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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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(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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The Seven-fold Cycle of the [[Clear Light]]
  
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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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into unmanifest [[space]], becoming millions of {{Wiki|luminous}} dark [[red]] BSWO {{Wiki|syllables}} that appear in [[space]] and fill the entire [[dark retreat]] room. These [[mantric]] {{Wiki|syllables}} terrify and frighten away all {{Wiki|disturbances}} and negativities in the immediate {{Wiki|environment}} about oneself. Then, like a magnet attracting {{Wiki|iron}} filings, these millions of tiny {{Wiki|luminous}} {{Wiki|syllables}}, which are like [[spheres]] of {{Wiki|light}} ([[thig-le]]), come together and enter the {{Wiki|crown}} of one's head. Descending through the [[central channel]], they enter into one's [[heart center]] where they are absorbed into one's [[own]] [[Rigpa]], or [[intrinsic awareness]], that has the aspect of the original dark [[red]] BSWO {{Wiki|syllable}}. They merge into [[oneness]] without [[duality]] with the [[essence]] of one's [[own]] [[intrinsic awareness]] in the center of one's [[heart]]. Thus, they are integrated into one's Natural [[State]], whereupon the [[practitioner]] instantly transforms and [[manifests]] one's being as a dark [[red]] {{Wiki|luminous}} [[wrathful deity]]. This [[deity's]] appearence is heroic, enraged, and brilliant. [11] While [[visualizing]] oneself in that [[divine]] [[form]] as the [[wrathful deity]], again one {{Wiki|sounds}} BSWO! aloud. From the BSWO {{Wiki|syllable}} in one's [[heart center]] [[emanate]] countless numbers of dark [[red]] BSWO {{Wiki|syllables}}, like [[hindus]], or tiny [[spheres]] of {{Wiki|light}} ([[thig-le]]), that come to fill one's [[central channel]] to overflowing. They are all {{Wiki|luminous}} and shining. Again one {{Wiki|sounds}} aloud BSWO! Inhaling a little [[breath]] in though the right nostril, having closed the left nostril with one's thumb using the left hand, one sees the [[breath]] go down to the bottom and hitting the BSWO {{Wiki|syllables}}, the numbers of {{Wiki|syllables}} increase so that the right white [[channel]] becomes filled to overflowing with {{Wiki|luminous}} dark [[red]] BSWO {{Wiki|syllables}}. Holding the [[breath]] for a little bit, then one exhales through the right nostril. Having kept the left nostril closed, the BSWO {{Wiki|syllables}} increase in numbers and going out the right nostril, they come to fill the room with dark [[red]] BSWO {{Wiki|syllables}}, so that the entire [[dark retreat]] house is aglow and filled with them. Again one {{Wiki|sounds}} BSWO! Inhaling a little [[air]] through the left nostril, having closed the right one with the ring finger of one's left hand, one sees the [[breath]] go down to the bottom, to the junction with the [[central channel]] where it strikes the BSWO {{Wiki|syllables}}, whereupon these {{Wiki|syllables}} increase in numbers and come to fill the left [[red]] [[channel]] to overflowing while holding the [[breath]] for a little bit. When one exhales though the left nostril while keeping the right nostril closed, the glowing {{Wiki|syllables}} come to fill everywhere the exterior of one's [[body]]. Indeed, one's whole [[body]], both front and back, becomes covered with
  
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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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Commentary One Beginning the [[Dark Retreat]]
  
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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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{{Wiki|luminous}} dark [[red]] BSWO {{Wiki|syllables}}. Thus, one is filled everywhere with these BSWO {{Wiki|syllables}}, both the inside and the outside of one's [[body]]. They even fill all of one's [[hair]] pores. Because everywhere is filled with dark [[red]] glowing BSWO {{Wiki|syllables}}, there is no [[space]] left in the [[retreat]] house for {{Wiki|disturbances}} to arise due to the [[activities]] of [[Bhutas]] or [[elemental spirits]] who are wrong guides and obstructers. [12] As was described above, men begin the exercise by inhaling through the right nostril while closing the left nostril with the thumb of the left hand, whereas women do the opposite: first inhaling through the left nostril while closing the right nostril with the ring finger. In both cases, the [[breath]] is seen to descend inside the respective [[side channel]] until it reaches the bottom where the three [[channels]] converge. As one begins to exhale, the respective [[side channel]] fills from the bottom upward with {{Wiki|luminous}} and sparkling dark [[red]] BSWO {{Wiki|syllables}}, which are then expelled from the [[corresponding]] nostril and come to fill the entire room. The second time they come to cover the entire exterior of one's [[body]] like donning a suit of armor. Then sounding BSWO! once again, one begins inhaling through both nostrils. One inhales as much [[air]] as one can and holds it (goon) as long as one can. Then one breathes in a bit more to add more [[air]] on top of that ([[rlung]] bzhur). In that way, one can hold even the [[breath]] even longer. When doing this, one fixates on one's [[body]] being filled to overflowing with these {{Wiki|luminous}} BSWO {{Wiki|syllables}}. When one cannot hold the [[breath]] any longer, one exhales, expelling the stale [[air]]. Again one inhales, holds, adds more [[air]], and exhales. This focuses and increases protective [[energy]] within one's [[body]]. The cycle is repeated seven times. [13] One continues to [[visualize]] and focus on the BSWO {{Wiki|syllables}}. Filling the entire [[space]] of the [[dark retreat]] room, as well as covering the entire exterior of one's [[body]], with these {{Wiki|luminous}} dark [[red]] {{Wiki|syllables}}, allows no [[space]] for obstructions or {{Wiki|disturbances}} to [[manifest]]. This exercise represents a kind of [[protection]]. In terms of the [[symbolism]] of the BSWO {{Wiki|syllable}}, according to the Lopon, in [[ancient]] times it was used to summon the [[gods]] and [[spirits]], where one shouted BSWO BSWO LO! meaning "Glorious! Victorious!" Furthermore, this [[symbol]] mystically represents the [[Trikaya]], that is to say, the [[letter]] "B" [[symbolizes]] the [[Dharmakaya]], the [[letter]] "S" the [[Sambhogakaya]], and the [[letter]] "0" the [[Nirmanakaya]]. Because in the old [[language]] the [[word]] bso meant "{{Wiki|goat}},", one needs to add the wazur or "W" to make the {{Wiki|distinction}} here. The letters "BSO"
  
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[[The Practice of Dzogchen]] in the [[Zhang-Zhung]] Tradlt1on of [[Tibet]]
 
  
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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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The Seven fold Cycle of the [[Clear Light]]
  
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(16) This explanation is according to [[Thegchod]]. What follows is explained according to [[Thodgal]].
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also signify the three [[transcendental]] functions of the [[Body]], the {{Wiki|Speech}}, and the [[Mind]], that is to say, the {{Wiki|consonants}} "BS" are the [[Body]], the {{Wiki|vowel}} indication or naro "0" is {{Wiki|Speech}}, and the wazur "W" is [[Mind]]. This [[mantric]] {{Wiki|syllable}} [[visualized]] in the [[heart center]] is known as "the BSWO that abides as the Base" ([[gzhi]] [[gnas]] kyi BSWO). It arises from the [[Natural State of the Nature of Mind]] ([[sems-nyid gnas-lugs]]) and the vast multitude of dark [[red]] miniature BSWO {{Wiki|syllables}} [[emanate]], multiply, and increase from the larger [[principal]] {{Wiki|syllable}} held in the [[heart center]].
  
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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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Dissolving the [[Visualization]] Then, at the conclusion, there comes the [[Dzogrim]], or [[Perfection]] Process, for the [[visualization]] of securing the [[boundaries]] (mtshams­ bcad gy i [[rdzogs-rim]]). All of the BSWO {{Wiki|syllables}} that fill external [[space]] coagulate into one another and melt into {{Wiki|light}}. [14] The {{Wiki|syllables}} covering one's [[body]] re-enter through the [[left channel]], while the external {{Wiki|syllables}} in the room re-enter through the [[right channel]]. All of them congregate in the [[central channel]] where they merge into the [[principal]] BSWO {{Wiki|syllable}} in the [[heart center]] that represents one's Natural [[State]] or Base. [15] Finally, one then [[visualizes]] the [[wrathful deity]] dissolving into [[space]] like a [[rainbow]] slowly fading into the sky, so that the entire [[deity]] is absorbed into the Natural [[State]]. Thereafter, only the [[principal]] BSWO {{Wiki|syllable}} in the [[heart center]] remains and then the {{Wiki|syllable}} itself dissolves slowly into the [[space]] of the Natural [[State]], so that no [[visualization]] at all remains. One breathes normally as everything dissolves. And for a [[moment]] one remains in this [[state]] of contemplation ([[mnyam-bzhag]]); this is known as affixing the {{Wiki|seal}} of non-conceptuality. [16] Everything has dissolved and one remains in the Natural [[State]] as long as one can. This is the practice of securing the [[boundaries]]. This process of securing the [[boundaries]] represents a [[preliminary practice]] and one does it only once when one first goes into the [[dark retreat]]. On the contrary, one does the nine breathings for [[purification]] at the beginning of each session of practice (thun). Generally, one does four sessions of practice a day while in [[retreat]], namely, early morning, mid morning, mid afternoon, and evening before retiring to [[sleep]].
  
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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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(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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(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
+
Commentary Two: The Practices for the Seven Weeks
  
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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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Title and Homage Part Two is actually a separate text concerned with the particular [[visualization practices]] for each of the seven weeks of the forty-nine day [[dark retreat]] according to the [[Zhang-zhung snyan-rgyud]]. T his text is entitled, "(T he Practices of) the [[Channels]], the [[Vital]] [[Winds]], and the Positions for the [[Clear Light]] practice, according to the [[Oral Tradition]] from [[Zhang-zhung]]" ([[Zhang-zhung snyan-rgyud]] [[rtsa rlung]] 'khrul­ 'khor '[[od-gsal]] bzhugs-so). [[E-ma-ho]] means "how wonderful!" There are two homages that open the text: "Homage to the [[divine]] [[form]] of the [[Primordial]] [[Teacher]]" (ye-nyid ston-pa'i sku Ia [[phyag]] 'tshal-lo), who is none other than the [[Primordial Buddha]] [[Kuntu Zangpo]], the [[Wikipedia:Absolute (philosophy)|ultimate]] source for all of the [[Dzogchen teachings]], and "Homage to the [[Gurus]] of the [[Lineage]]" ([[brgyud-pa'i bla-ma]] [[rnams]] Ia [[phyag]] 'tshal-lo), meaning the [[Mahasiddhas]] who [[attained]] [[realization]] of the [[Rainbow Body]] and [[liberation from Samsara]] through the practicing of [[Dzogchen]] in the {{Wiki|past}}.
  
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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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(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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Notes to the Translatrorls
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The Seven-fold Cycle of the [[Clear Light]]
  
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\217
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Introduction The [[subject]] {{Wiki|matter}} found in this second text represents the [[essential]] points (gnad) concerning the [[psychic]] [[channels]], the [[vital]] [[winds]], and the [[yantra]] exercise movements [1] linked to the [[visualizations]] done in accordance with the [[root text]] of the [[Oral Tradition]]. [2] These instructions are said to be very rare and [[precious]] and so they are compared to the moist {{Wiki|blood}} found inside the [[heart]] itself. [3] Here are presented descriptions of the [[visualizations]] done at the beginning of each session of practice according to the Seven-fold Cycle of the [[Clear Light]] practice ('[[od-gsal]] [[bdun]] skor [[dmigs-pa]]), that is to say, there is one particular [[visualization]] for each of the seven weeks spent inside the [[dark retreat]]. These [[visualizations]] represent a kind of preliminary performed initially in order to {{Wiki|purify}} the stale [[air]] (rlung-ro) lodged in one's {{Wiki|lungs}}, as well as in one's [[psychic]] energies. This stale [[air]] in the [[channels]] contains pollutants or the residues and traces left behind by the various [[negative emotions]] [[experienced]] during the day. The breathings for [[purification]] are performed nine times. Then the practice session proper (thun) begins with the exercises described below and the [[principal]] practice that follows the completion of these exercises is simply to remain [[relaxed]] in the [[state]] of contemplation (mnyam­ [[bzhag]]). As said before, in the [[Zhang-zhung snyan-rgyud]] the term thod­ [[rgal]], referring to the practice of [[vision]], does not actually occur in
  
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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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the text, but instead the [[word]] '[[od-gsal]], literally "[[clear light]]," is used, and this may be translated as "the Practice of the [[Clear Light]]". In this context, the [[Clear Light]] refers to the [[visions]] that spontaneously emerge from the Natural [[State]] when practicing with sunlight, or [[empty space]], or total {{Wiki|darkness}} as the support while in the [[state]] of contemplation. However, in this case, the text is only concerned with the [[dark retreat]] ([[mun mtshams]]). As explained in the commentary on the [[Principal]] Practices ([[dngos-gzhi]]) found in the Phyag-khrid, after having been directly introduced to the Natural [[State]] and gaining some stability in contemplation through practicing fixation, one enters into the [[dark retreat]] in order to facilitate the developing of [[visions]]. The [[word]] [[bdun]] skor means the seven-fold cycle or the cycle (skor) of seven weeks ([[bdun]]) into which the forty-nine day [[dark retreat]] is divided. Thus, the [[dark retreat]] [[symbolically]] endures for the same period of time as the [[Bardo experience]] after [[death]] and so the practice may also
  
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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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Commentary Two The Practices for trle Seven Weeks
  
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(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}},
 
  
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"The
 
  
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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
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serve as a preparation for [[death]] and what occurs afterwards in the {{Wiki|continuum}} of [[consciousness]]. These instructions were originally transmitted only from one {{Wiki|individual}} to another {{Wiki|individual}} by the [[Siddhas]] of the {{Wiki|past}}, that is, from a [[realized master]] to just a single [[disciple]], and the oral [[precepts]] (bka') were not subsequently [[taught]] to a second {{Wiki|individual}}. Rather, they were sealed and kept secret. [4] However, now that historical circumstances have changed, these teachings have become more public. Consequently, the anonymous author has arranged in [[writing]] these clear explanations drawn from [[oral tradition]], together with an index or outline, for the [[benefit]] of {{Wiki|future}} generations of practitioners. [5] I. The First [[Week]] Generally the [[practitioner]] does four sessions (thun bzhi) each day while in the [[dark retreat]] house. First one assumes the five-fold position of the [[body]] described previously and performs the nine breathings for [[purification]]. Then one proceeds to [[balance]] and harmonize one's [[psychic]] energies or [[vital]] [[winds]] by way of a different [[visualization]] process for each of the seven weeks. With reference to the first [[week]], there are seven [[essential]] points (gnad) that are concerned with the basic [[posture]] (bca' [[gzhi]]) and the [[yantra]] {{Wiki|movement}} exercises ('[[khrul-'khor]]). The [[visualization]] exercise that accompanies them is known as "the dust specks in the sunlight" (nyi rdul-ma' bca' [[gzhi]]). [6] These considerations are as follows: (1) The balancing of the [[body]] and [[mind]] in equipoise (Ius [[sems]] mnyam-par bzhag-pa), (2) The {{Wiki|training}} of the [[breath]] so that it functions properly ([[rlung]] gcun Ia bor-ba), (3) The {{Wiki|training}} of the [[channels]] by way of the nine breathings ([[rlung]] [[rtsa 'dul]] dgu phrug), (4) The [[essential]] point of the [[body]] which is the position assumed ([[bca'-ba]] Ius kyi gnad), (5) The [[essential]] point of the [[channels]] that are [[visualized]] (bskyed-pa rtsa'i gnad), (6) The [[essential]] point of the [[breath]] which is held ([[gzung-ba]] [[rlung]] gi gnad), and
  
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dangs snyeg [[man-ngag]].
 
  
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(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]] =
 
  
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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.
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The Seven- fold Cycle of the [[Clear Light]]
  
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(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
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The [[essential]] point of the [[bindus]] on which one [[meditates]] (bsgom­ pa thig-le'i gnad).
  
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'[[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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The first three are in agreement with what was described above in Part One. The remaining five points are considered below. In terms of the [[essential]] point of the [[body]] that is the position assumed, one assumes the [[mudra]] ([[phyag-rgya]]) or [[posture]] of the [[body]], that displays the five natural aspects described above. [7] But here the [[breath]] is fixated by way of a large holding of the [[breath]]. [8] The {{Wiki|retention}} of the [[breath]] is known as [[kumbhaka]] or vase-shaped [[breathing]] (bum-can), because of the shape of the belly when filled with [[air]]. Special [[esoteric]] terms and phrases associated with [[yoga]] are employed in order to conceal the real meaning from the uninitiated. For example, "the ocean" (rgya-mtsho) indicates the {{Wiki|stomach}}, which is pulled back against "the [[Meru]] mountain" (ri-rab), the [[latter]] indicating the [[spinal column]] (rgya-mtsho ri-rab Ia bear). The {{Wiki|tongue}} floats in the {{Wiki|mouth}}, but does not {{Wiki|touch}} the palate. [9] "The great {{Wiki|planets}}", indicating the eyeballs, are averted upward as high as possible. [10] The [[essential]] point of the three [[channels]] are clearly [[visualized]] as described above. [ 11] The [[essential]] point of the [[breath]] is the retaining of it in [[kumbhaka]], or vase-shaped [[breathing]]. One purifies the [[breath]] by way of expelling the stale [[air]] (rlung-ro) nine times in order to cleanse it, [12] but only at the beginning of each practice session. The [[essential]] point of the [[bindus]] on which one [[meditates]] (bsgom­ pa thig-le'i gnad) is the actual [[visualization]] done at the beginning of each session after assuming the [[meditation]] position and purifying oneself by way of the nine breathings. As said, this [[visualization]] changes with each [[week]] in the [[dark retreat]]. At the beginning of each [[week]], the [[Lama]] returns to the [[dark retreat]] house and presents the new [[visualization]] exercise to the [[practitioner]]. One [[visualizes]] at the nostrils two [[bindus]] ([[thig-le]]), or tiny [[spheres]] of [[radiant light]], about the size of {{Wiki|Chinese}} peas, being blue-green in {{Wiki|color}} and very clear. They are composed of [[vital]] [[wind]],

Latest revision as of 07:05, 7 May 2020


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The Practice of Dzogchen rn the Zhang Zhung Tradrtion of Tibet

sGron-ma drug text, "The Six Lamps," in the subsequent volume of this series. The passages quoted here are explaining matters from the standpoint of Thodgal.

(28) Ye-shes tshon gang snang-med bon kyi sku/ gshen-lha dkar-po bdag-med kun gyi gzhi! ngo-bo nyid gyi rig-pa zhes su grags..... rang Ia rang shar-ba. Symbollically, the inner light of Awareness is depicted as the wisdom deity Shen-lha (gshen-lha), who is of a miniature size (tshon gang) and is white in colour (dkar-po). He is the embodiment of primordial awareness (ye-shes). He is the unmanifest or invisible Dharmakaya (snang-med bon kyi sku), but as the basis of everything he is insubstantial and without a self (bdag-med kun gyi gzhi).

(29) rGyas-par ngo-sprad-do. This direct introduction is called extensive because it not only involves oral explanations and examples, but meditation exercises that give rise to personal experiences that allow one to understand the Natural State.

(30) At the most primary and elementary level of experience, that is, when one awakens again into awareness in the Bardo after death, the inherent energy or potentiality (rtsal) of the nature of Mind suddenly reappears as the three great or total manifestations (snang gsum chen-po) of the sounds, the lights, and the rays (sgra 'od zer gsum). On how they arise to Awareness or Rigpa with the onset of the Bardo experience after resting in the state of Shunyata, see Reynolds, The Path of the Clear Light, ibid.

(31) De !tar rig-pa'i ye-shes de'i mdangs dang rtsal las/ sgra 'od zer gsum rang-snang du rna 'gag-par shari byed-pa'i bdag rkyen med­ par ...

(32) Rig-pa'i gsal-cha sgrib g.yog med-pa'i mdangs las], ['ad rig-pa'i rang 'ad gzha' tshon lta-bu shari rig-pa'i stong-cha rtsa bra! chen­ po'i nus-pa las/ sgra rig-pa'i rang sgra brag-cha !ta-bu shar. Here translucency (mdangs) refers to a mode of the manifestation of energy (rtsal).

(33) Rig-pa'i rang mdangs 'ad lnga dang 'brel-ba'i 'char gzhi las/ sangs­ rgyas kyi 'gyur-med sku'i rnam sprul thams-cad! sems-can bzhi bsdus kyi rnam-sprul thams-cad 'char.... rig-pa'i sgra dang 'brel-ba'i 'char gzh..... sems-can ngag gi sgra skad thams-cad 'char/ rig-pa zer dang 'brel-ba'i 'char gzhi Ia! sangs­ rgyas thugs kyi mkhyen ye-shes kyi rnam-sprul thams-cad dang/ sems-can gyi dran-pa yid kyi rtog tshogs thams-cad 'char-baJ..... .

Notes to tr1e Translatior1s

1219

[bu rig-pa'i ye-shes la sus kyang ma byung/ rang-snang du shar-ba 'i snang-ba chen-po gsum gyi byas.

(34) sNang-ba'i

yul.

Cho- 'phrul,

apparitional

display,

magical

apparition, hologram.

(35) 'Khor 'das skyon yon, the defects of Samsara and the virtues of Nirvana. Lus ngag yid refer to the body, speech, and mind of ordinary deluded sentient beings, whereas sku gsung thugs refer to the Body, Speech, and Mind of enlightened beings

(36) rLung sems kyi sbyor-bas rig-pa'i dwangs snyigs phyed-pa'i rjes la. The blending or uniting of the vital winds (rlung) and the mind (sems) or consciousness refers to the practice in Tantra of creating the illusion body (sgy u-lus).

(3 7) rGya-mtsho gyen bskyod la sags kyi !us gnad gong !tar gcun de! lta-ltangs smin 'tshams kyi gsa! !a 'byed

0 0 0 0 0 0

yid kyi rang sgra

rgyun chags su grags gzungs la/ dran-pa rig-pa'i rang zer nyi zer !ta-bu la thu-re gnad! yid-ches des/ shes skyes-pa dang ngo-sprad de.

(38) Rig-pa'i ye-shes las rang mdangs su shar-ba'i sgra 'od zer gsum-po 'di! sgros btags ma yin-par/ rig-pa'i ye-shes kyi ngang Ia ma 'gags­ par rang snang du shar-ba yin.

(39) 'Gyu-ba'i yid ni sgra las btu!/ dran-pa'i zer Ia sbyangs/ rtsal gsum zer Ia sbyangs-pa.

(40) Rig-pa'i rang sgraoo ... rig-pa'i rang 'od..oooo rig-pa'i rang zer/ stong­ pa'i rang zer nyi zer tshul! gdod-ma gshis kyi gnas-lugs yin. (41) Ngo-bo rgyud thog nas rang-bzhin zung-'brei! mtshan-nyid tha­

dad mi mnga'-bar gnas.

(42) Kunzhi or the Base (gzhi) represents the Mother, whereas the heart or essence (sny ing-po) represents the Son, which is Rigpa, or intrinsic awareness, and the apparitional display s (cho-'phrul) represent the visible manifestations. These are known as the Mother, the Son, and the Potentiality of Energy in the mind­ stream of the individual respectively. According to LTN, they are never separate, nor do they come together, but are unconditioned and naturally united from the very beginning ('du bral med-par gnas-tshul).

(43) That is to say, according to LTN, how one can practice. (44) Lhod-pa gsum byas-pa'i rjes Ia/ ngang Ia ngang gis ltas-pa'i dus sui ma kun-gzhi stong-nyid rtsa-bral du sang-nge-ba 'di bon-nyid! bu rig-pa rang-gsa! rjen-pa ro ye-re-ba? rtsal cho-'phrul rang-byung

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The Pract1ce of Dzogchen in the Zhang-Zhung Trad1t1on of Tibet

rang-shar...... gdod nas sku gsum gyi bdag-nyid chen-par 'bra! med rang chas su gnas.

(45) sTong gsa! kun-gzhi mkha' klong bon gyi dbyings/ ye-shes chen-po gang rang-byung bon gyi sku.

(46) Tsi-ta'i klong na rang rig bon gyi sku! rtsa'i lam Ia rang-bzhin rdzogs-pa'i sku! sgron-ma'i sgo Ia rang shar sprul-pa'i sku. (4 7) bSam dran gyi shes-pa nyi zer !tar/ rna 'gags-pa ji snyed cig shar

ste/ rang gi yul la sems-par byed-pas/ bsam-pa Ia yul de'i don ji !tar bar dran/ dran-pa'i don de nyams su myong-bar byed-pas.

(48) Shes rig rgyal-po rtog-med kyang/ bsam dran sna-tshogs 'char-ba'i gzhi... rig-pa'i rtsal las blo tu shar.

(49) gNad gsum gyis rig-pa gcun-pa'i rjes Ia/ !hod gyis !hod Ia bzhag/ de Ia cer-re Ita ste/ gcun-mkhan dang lhod-mkhan 'jogs-mkhan gyi bsam-pa de Ia cer-re Ita ste.

(50) Ma brtags na mi gsal-ba'i dran-pa thu-re 'bring-nge-ba de gnyis­ ka bsam dran gyi shes rig ces bya ste.....snga bsam phyi mno'i rtog spyod thams-cad de yis byed-pa yin te. De nyid ka, that state itself.

(51) Rig-pa'i rtsal las blo tu shari bsam-pa'i blo/ dran zhing rig-pas dran zhes bya-ba/ yul la spyod-pas sems zhes bya.

(52) rTog-med gyi rig-pa nam-mkha' lta-bu'i ngang nas. Here in this context, ngang indicates the Natural State.

(53) Because, in the beginning, one examines the secondary causes that originated and are produced (de dang-po byung-ba dang bskyed rkyen Ia brtags-pas), it is free of a base and a root, or source (gzhi rtsa dang bra!). In the middle, because one examines their essence initially, they are without shape and colour, that is, one sees that they have neither shape nor colour. At the end, they are purified into self-purification as the state of the Nature of Mind (sems-nyid gyi ngang du rang sangs su sangs). According to LTN, one looks where they arise at the beginning, where they stay in the middle, and where they go in the end. Destroyed into self-destruction (rang rlog du rlog), lost into self-loss (rang star du stor), and liberated into self- liberation (rang grol du grol). These empty movements ('gyu stung) become like gentle breezes in the atmosphere. And it arises as gnosis which is self-originated and without thoughts (rtog-med rang-byung gi ye-shes su shar-ba yin).

Notes to the Translat1ons

l221

(54) rTog-med ye-shes gzhi dran rtog sna-tshogs rtsal rjes su 'breng-ba 'khrul-lugs/ skyon tu lta-ba gal-sa/ rang sar glod-pa thabsj...... gnyis su med rtogs-pa. According to LTN, that is the method. (55) rTog-med dbyings su bsam dran sna-tshogs zad! blo 'das dbyings su blo byas lam sna zad! phyogs-med dbyings su phyogs 'dzin grub­ mtha' zad. What one does is let them liberate of themselves- that is the method, according to LTN. (56) According to LTN, one should just leave them there without following after them and therefore there will remain no traces left behind, just a bird leaves no traces behind when flying through the sky.

(57) rTog-med 'ad-gsa! chen-po'i ngang las. (58) sKyon du lta-ba gal-sa/ rang sar lhod-pa thabs! gnyis su med-pa rtogs-pa. (59) Dug lnga dngos-por grub na!dug lnga spyod-pa spyod-pa'i mchog. According to LTN, this is the supreme practice.

(60) Zhe-sdang rtsal nyid na sdang-ba med-pa'i mthar phyin. (61) Rang kha-ma Ia spyad-pa'i skabs su tshogs drug spyod-mkhan gyi shes-pa Ia hrig-ge Ita ste. According to LTN, at that time, when one is in the normal way, look back at the senses and just observe.

(62) rTsa bra! gyi ngos nasi stong Ia shar stong nam-mkha'i gzha'-tshon !ta-bu shar gyis grol! grot kyis shar-ba'i tshogs drug gi snang-ba sna-tshogs 'di. (63) If they are understood and recognized, they arise as the Nirmanakaya Buddhas, abiding in the realms of the Nirmanakaya. But if one does not understand this and fails to recognize them, then they arise variously as the six realms of rebirth (rigs drug).

(64) Rig-pa dmar thag-bcad-pas 'khrul sgrib ka nas dag/ blo dmar thag­ bcad-pas ye-shes rtsal du shar. (65) gZhi rtsa med-pa'i bon 'di Ia/ gang !tar btang de !tar snang. All of existence is rootless, baseless, and insubstantial; it is like this, according to LTN.

(66) Seng-ge rang gzugs Ia 'khrul-pa !tar. In the Gnostic myth, the demiurge (demiourgos) laldabaoth has a lion's head and gazes at his reflection in the waters of matter and chaos below. (67) Rigpa is wrapped up and enveloped in a net of delusions.

(68) Dran rig blo'i shes-pa yul rmongs/ rang-snang sgyu-mar ma shes gzhan snang bden-par mthong. According to LTN, how does one not know their true nature? These three are like illusions.

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

(69) Because one does not recognize the Natural State and falls into duality due to the operations of the functional mind (yid), it is called the co-emergent ignorance or the spontaneously born ignorance (lhan-skyes rna rig-pa).

(70) Rig-pa'i ye-shes rndog bsgyur/ 'gyu byed cher g.yos/ rang-snang sgra 'od zer gsurn nges-pa-can rags-par bzung-pas. The movements of energy become more and more powerful. Because the sounds, the lights, and the rays, which are self-manifestations, are apprehended and grasped at coarsely, whereupon they appear more and more gross and substantial, according to LTN. Thus, they arise in an uncertain manner (nges-pa-can) as subject and object.

(71) 'Gyu-ba'i yid 'phros/ yul shes ngos rna zin-par yod-pa las/ g.yo­ ba'i rlung gis bskul-bas. They become more and more powerful, more and more gross and coarse. The winds blow and the visions become like clouds disturbed by these winds. The visions become more and more like a network, becoming visible, even appearantly solid- according to LTN. The model for this process of evolution is the meteorological phenomena of the winds and the clouds obscuring the sky. At the beginning, the sky was clear and open and free of clouds, but then the winds arose and gradually the clouds appeared to fill the sky with clouds. The clouds are one's discursive thoughts.

(72) The five lights which are visible and manifest arise more densely as colours. They arise as five, namely, as subtle lights that are white and green and red and blue and yellow. In turn, they become visible as colours, and then subsequently as solid matter, that is, the elements space, air, fire, water, and earth respectively- according to LTN. And that is called the ignorance that conceptualizes everything (kun brtags gyi rna rig-pa).

(73) Ma rig dbang gis shes-pa yul la 'gyus/ shes-pa yul la 'gyus-pas so rna zin/ so rna zin-pas snang-ba'i yul gsurn 'khrugs.

(74) De Ia brten-pa'i don lnga chags. The five internal organs (don lnga) are the heart, the spleen, the lungs, the liver, and the kidneys.

(75) 'Khrul tshul rgyas-par rten-'brel gyi 'khor-lo ngo-sprad-par bya. This is found in the text entitled the 'Khor-lo bzhi brdag. For the translation, see Reynolds, The Path of the Clear Light, ibid.

(76) They go down and circulate stage by stage from human to animal and upward again.

Notes to H1e Translat!ons

1223

(77) gZhan nyon-mongs-pa phra-ba nas je rags Ia 'khrul-pa !tar. This is how things evolved in terms of delusion. But how can this process to be reversed? The karmic traces as visions become progressively more powerful. One's body and mind are like a dream and one experiences karmic visions as they are real. But when one reverses this process (ru log), one then becomes a body of light ('od Ius). But when anger becomes increasingly powerful, it generates the intellect and the Rupadhatu. When sex desire becomes increasingly powerful, it generates the physical body and the dimensions of the Kamadhatu. Thus, with evolution, the kleshas or passions progressively become more and more coarse. But one can reverse this downward evolution and return back to the source. When one cuts the root of the passions, which is ignorance, then one will liberate- according to LTN.

(78) Ma 'khrul-ba !tar yar grol-bal gnad cig 'khor-ba Ia byang-ba'i thog­ ma yod-pasl grol-ba'i tha-ma yodl de dag kun kho-bos gnad cig tu 'dod-do. (79) bLo'i 'dzin-pa rna zhugs-par. (80) gZhi dang rig-pa bdag zhal mjal-bas..... sems-nyid kun tu bzang­ po'i rgyal-sa tshur zin. Thereupon all will be liberated naturally. By way of this method, one perceives the basic Awareness, whereupon the Son goes to the Mother. The sounds, the lights, and the rays represent the energy (rtsal) of the Nature of Mind, and this contrasts with limited consciousness in terms of the thought process (blo'i shes-pa).

(81) Rig-pa gcer-bu rjen gyis shar...... sgrub-med shugs Ia 'char. (82) gZhi'i ngo-bor grol-ba'i rang mdangsl dag snang nus-pa'i rtsal las snang-ba'i rang 'ad lnga shari de las bdag gi klong lnga shari de las bdag med-pa'i klong lnga shar. Here in outline is presented the unfolding or evolution of the realms of pure vision on the side of Nirvana.

(83) rGyas-par rtogs tshul rten-'brei 'khor-lo Ia ngo-sprad. That is, it follows the rTen- 'brei 'khor-lo section of the 'Khor-lo bzhi brdag. (84) Yon-tan de dag kyang gdod nas rna bu rtsal gsum gyi don ji Ita-bar rig cing rtogs-pa yil lam gyi byed-pa Ia rna ltos-parl kun tu bzang­ po sangs-rgyas-pa ste. (85) gDod nas rtogs-pa'i shugs las byung. (86) Da-lta yang de dang tshul mthun-par lam las sbyangs-pasl mthar mngon du gyurl sangs-rgyas-pa 'di ni lam grot snags-rgyas-pa'o.

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The Practice of Dzogchen in the Zhang Zhung Trad1t1on of T1bet

5. Notes to the Translation of the Explanation of the

Meditation Practice (1) Kun tu bzang-po khyab··gdal 'gro-ba'i 'dren/ rang-rig mngon du gyur Ia phyag-'tshal-lo.

(2) Lam nyams su blangs-pa 'od-gsal bsgom-pa'i 'od-gsal, that is to say, Thodgal practice. (3) Rig-pa rkyang 'ded nus-pa'i gang-zag gis/ gong du gdams-pa'i dmar­ khrid phyag-len ngo-sprad las sags rdzogs-par thob.

(4) Lar thabs-lam dang khrid tshul dang bogs 'don lam-khyer ngo­ sprod las sags

mang du gsungs kyang/ gal-che shos kho-rang Ia

thug-pas/ rig-pa sgrib-med 'od-gsal chen-po'i don Ia.

(5) Len tshul nil bla-ma bcud-ldan dang/ gdams-pa zab-mo'i dgongs­ pa longs-pas bsgom shes-pa dang/ brtson-'grus drag-pas dar tsam yang btang-snyoms su mi Ius-par brtson-par bsgom-pa dang/ lo zla zhag grangs ci song yang/ nyams-myong rgyud Ia rna shar bar Ia/ sran-nus-pa(s) yun ring du bsgom-pa dang/ dus dang rnam-pa kun tu/ gang gis kyang bar rna chad-pal 'di nyid Ia rkyang ded byed cing bar-chad med-par sgom-pa.

(6) Kun-gzhi ngos-bzung rig-pa dmar thag-bcad. (7) sMos-pa'i phyogs su las byas nasi ngal-ba med-par kun kyang 'grub.

(8) gNas-lugs theg-chen gyi don nyams su len-par byed-pa Ia. (9) 'Khrul-'khor rtsa-rlung dang dmigs. (10) bsGom-pa nyams kyi gegs Ia mang yang. (11) !Ta-ba Ia.... lnga'i gal-sa tu rna shor-bar bya. (12) gSungs rab, "the supreme scripture ," refers to the Khams-chen, the Bonpo version of the Prajnaparamita in sixteen volumes. (13) rTsal gyi(s) sbyangs thabs bstan-pa nil 'gyu-ba gser gyi nya-mo de! mun-khang 'ad kyi rgya Ia bzung/ kun gsa! rig-pa'i me-long de! snang gsa! nam-mkha'i mthongs su bstan/ dran-pa sems kyi mdung-mo de! snang-ba 'ad kyi phab Ia gtad! de'i tshe gzugs-sku'i sa-bon mthong/ mkha' Ia skar tshogs shar-ba 'dra.

(14) Dang-po dus su 'byung-ba lnga'i rtags gong !tar Ia. (15) 'Od dang zer dang/ za 'og gi snam-bu kha phye-ba'am/ gzha' tshon shar-ba'am/ dkyil-'khor 'bris-pa Ita-bur grangs med-pa/ bsam gyis mi khyab-pa/ phyar-ba'am/ re-lde'am goms-pa dang yul 'gru'am/ nam-mkha' bar-snang gang-ba 'char tel zhing-khams kyi gzhi yin-

Notes to the Translations

1225

no/ de dag gi nang du gzugs-sku'i sa-bon/ thig-le skar tshogs bkram­ pa !tar 'char te. (16) gZer-bu las/ snang-ba'i 'od lnga zhing-khams dkyil-'khor gzhi! thig-le gur-khang rigs lnga'i gzhal-yas khang! lhag-mthong sku las sna-tshogs gzugs-sku shar. (17) 'Od-gsal gyi snang-ba grangs med-par shar-ba rnams gyi nang du! she! mdog rig-pa'i thig-le sran-ma tsam dang/ de bas che-ba dang/ rkyang-pa dang/ gnyis 'brei gsum 'brei dang mang-po sbrel­ ba dang/ gyen Ia 'brel-ba/ 'phred la 'brel-ba la sags dang/ rig-pa'i snying-po thugs-rje'i nyag-thag zhes bya na/ dar dkar nyag-thag !ta-bu la/ lu-gu rgyud gyi thig-le/ 'phel-ba !ta-bu rgyud-pa dang/ ma brgyus-pa rkyang-pa nyag-thag gis sbrel-ba dang/ thig-le dang ma 'brei nyag-thag rkyang-pa las sags du mar snang-ba la. (18) 'Byung lnga thams-cad gnad du ma 'chun-pas. (19) dNgul-chu 'thor dril bzhin du! g.yo 'gul 'thor dril dang bcas-par snang. (20) De la goms shing 'dris-pa yis/ goms-pa'i khyad-par rnam lnga 'byung/ dang-po sang-ba 'phel-bar 'gyur/ dngul-chu 'thor dril bzhin du mthong. (21) Rig-pa'i zer dang thugs-rje'i nyag-thag nil dang-po ri gzar kha nas chu 'babs 'dra. (22) Shes-pa gsal la mi 'phro-ba! dangs seng-nge-ba gnas-pa'i nyams. (23) sNang-ba mched-pa'i tshul Ia/ phyogs thams-cad 'od-gsal gyi snang-ba 'char/ de dag gi nang du she! mdog rig-pa'i thig-le yang kha-yar 'char/ 'byung-ba lnga-ka gnad du 'chun-pas/ shas-che 'od lnga gur-khang gi thig-le re re mu-khyud lnga lnga !dan-pal gsal la dwangs-pa/ bkra Ia gsal-ba. (24) De nas snang-ba mched-par 'gyur/ mkha' Ia nyi zla !hag !tar mthong/ rig-pa 'od kyi gur-khang mthong. (25) Phyi nang thams-cad rang grol chen-po khrol gyis song/ g.yo-med rang gsa! chen-po'i ngang Ia mi 'da'-bar. (26) De ni sems (nyid)-pa'i ngang sgom sleb-pa yin. (27) Nang nas mchog gi 'od-gsal cung-zad mngon du 'char. (28) Thig-le Ingar gyes-pa dang de Ia 'ad gyen 'greng rtsibs shar. (29) Thams-cad che chung bsam gyis m khyab-pa mang nyung snang yul gang-ba 'byung. (30) gSum-pa bya khra gzan tshul Ita-bur 'gyur. (31) De nas snang-ba rgyas-par 'gyur/ rigs lnga rdzogs-sku'i dkyil-'khor mthong.


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

(32) Gong gi spros-bral rang grol gnas-cha mthug-po dang bcas-pa de nyid! ci zhig gcig Ia rig-pa gzhi med! ye stong rtsa bra! chen-po gcig tu har gyis song nasi phyi nang yul shes 'khor 'das ci byung ci shar thams-cad! kho'i du ro-gcig-pa zhig 'byung-bas/ de Ia du-ma ro­ gcig bsgom zhes bya ste. (33) Sangs-rgyas gyi dgongs-pa Ia phyed sleb tsam yin/ ngang bsgom

zad sar skyol nasi klong bsgom 'go tshugs-pa yin. (34) mChog gi 'od-gsal du gyur te/snags-rgyas kyi sku dnag zhing-khams

rang Ia !hun-grub du yod-pa. (35) Dregs-pa lha klu dri-za gcan lnga las sogs-pa/ thul-ba rtags gyi

gdan Ia. (36) De nas snang-ba rdzogs-par 'gyur/ !hun-grub phyag-rgya'i dkyil­

'khor mthong/ snang-ba 'od kyi zhing-khams mthong/ cho- 'phrul g. yo 'gul med-par mthong. (3 7) bZhi-pa ru-sbal 'khor gzhong du tshud-pa 'dra. (38) De nyid ci zhig Ia bsgom bya bsgom byed kyi blo rtsol thams-cad

sems su grol nasi bsgom-med yengs-med kyi ngang Ia rig-pa rgyun chags su gnas/ de las mi ,da'-bar ,byung ste/ de'i dus su bios ched du bsgom mi dgos/ ngang gis cung tsam dran dgos-pa/ de Ia bsgom­ med yengs-med kyi bsgom-pa. (39) mThar thug rtogs-pa'i klong bsgom yang rgyud Ia nges-par shari

mngon du legs-par ma gyur tsam gyi skabs-so. (40) De !tar shar-ba'i zhing-khams thig-le 'od zer lha-sku las sags/ rang­

snang dag-pa'i 'char tshul la/ spros bcas dngos mtshan-can thams­ cad kyang I stong-nyid rtsa-bral kun-gzhi spros-med kyi klong du mal gyis thim/ 'ubs gyis bsdus nas rtsol bcas spros-pa'i mtshams thams-cad khrol gyis grol ste/ sgra 'od zer gsum lha-sku ye-shes gyi snang-ba thams-cad sems su 'dus shing. (41) Zer ni rig-pa'i rang zer tel stong-pa'i gzugs brnyan chu zla'i tshul!

sgra ni rig-pa'i rang sgra ste/ stong-pa'i rang sgra brag-cha'i tshul! 'od ni rig-pa'i rang 'od tel stong-pa'i rang 'od ni 'ja'-tshon tshul. (42) Bye-ma snyed kyi bder-gshegs mthong-ba nil rmi-lam sbrang-rtsi

'thung kyang/ sad-pa'i yul phyogs-med! mi gnas mi mthong stong­ pa phyogs dang bra!/ bstan dka' lkug-pa'i rmi-lam 'dra. (43) !Nga'i 'byung-ba bzhi zad-pa'i nam-mkha' 'dra. (44) Gong gi sanag-ba 'i 'char tshul de dag thams-cad dang/ sgra 'od zer gsum las sogs-pa'i rang-snang Ia shar-ba thams-cad! ma Ia bu thim gyi tshul du kun-gzhi klong du thim nasi rang yal du yal/ rang grot du grol! rang chad du chad! rang shar du shar-bas/ zad-pa'i mthar


thug ste/ 'khrul tshul dang gnod gcig tu go ste/ 'byung-ba'i phug dang grol-ba'i mtha' 'diIa thug.

(45) bsGom-med yens-med dran-pa yi thag-pa cung tsam dang bcas-pa de nyid.

(46) Ci zhigIa dran-pa'i thag chad! bsgom-pa'i brtod phur than nasi ci byas thams-cad rtsol-bral gyi ngang las mi 'da'/ ci 'char thams-cad ye-shes su 'char/ bsgom ma bsgoms Ia khyad-par med! gnyid ma gnyidIa khyad med! bzhag na stod! gtang na 'gro/ dgos dus slebs! rang dbang rang gyis bsgyur/ dgra dang bu ru mnyam/ gser dang bong-ba ru mnyam/ yarIa mi rei marIa mi dogs-pa nil rtogs-pa'i klong bsgom mngon du gyur tel bco lnga'i zla-ba !tar goms-pa mthar skyol! kun tu bzang-po'i rang sa zin-pa yin-no.

(47) sNang-ba sgra 'ad zer gsum gyi brdzun phugs legs-par bear na/ sems su thug gis btugs nasi 'khrul-pa'i phugs chod-pa dang 'bras­ bu rdzogs-pa'i snags-rgyas bya-ba.

(48) gZhi thog tu 'khrul-ba'i phugs legs-par bead-pas/ phyin chad mi 'khrul-pa dang/ rig-pa Ia dag dri-med ngo-bo nyid don Ia byung thebs rtsal rdzogs/ shugs than lhag-ma ma Ius thag chad/ mngon du gyur-pas de'i ngang las ma g.yos-pas bon-sku.

(49) De'i ngang las zag bcas kyi phung-po/ zag-med du grol-bas. (50) De'i byung khungs khams dang skye-mched rtsa dang yan-lag/ tshogs brgyad sgo lnga las sags kyi 'char tshul.

(51) De-dag gi 'gro-ba gang Ia gang 'dul du 'dren-pa'i thabs lam sna­ tshogs su sprul nas 'gro-ba'i donIa g.yel-ba med-par/ ngang ngam shugs las byung ni sprul-sku.

(52) De tsam na las sgrib sbyong-ba dang/ sa lam skye-ba dang/ bskal­ pa du-mar 'bud mi dgos-par/ drang-dan rgyu 'bras kyi rnam-bzhag thams-cad rdzun du btang nasiIus phyag-rgya'i 'di steng du btsan­ thabs kyi sangs-rgyas da-lta nyid du thob-pa ste.

(53) sNang-ba'i rdzun phugs sems su zad! gzugs-sku'i dmar thag sems su bead! 'khrul-pa'i phugs chad 'khrul mi srid! sku gsum da-lta mngon du gyur/ rgyu 'bras las dbang rdzun-po-che/ 'di ni sangs­ rgyas btsan-thabs yin.

(54) sKyes-bu'i dbugs 'bring tshad skar brgyaIa! 'od-gsal kyi thun tshad gcig tu byas-pa'i/ thun tshad khri phrag bco brgyad Ia! dbang-po 'bring gcig gi rkyen gzhan gyis bar ma chad-par nyams su blangs na/ mthar thug-pai snang-ba yan-chad rdzogs-par 'char. Note:

That is, in 166 days or about five and a half months. (55) sNang-bai 'char tshul lnga'i thad sor dpe ris bzhin du ngo-sprod.


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

(56) De-dag lam gyi rim-pa dang sbyar-ba Ia shing-rta'i srol 'dra! sngon gyi rgyal 'phags dam-pa rnams kyi tshul du Ia bgrod-par byas.

(57) Bon spyod dgu'i rim-pas sdig sgrib sbyangs. (58) mTshan bcas dang bcas mtshan med kyi gdams-pa gnyis nil ngo-bo nyid kyi don Ia gsa/ snang bskyed cing/ gnas-lugs kyi don Ia sbyor­ bas sbyor lam dang mthun.

(59) De nas spyi dang bye-brag gi 'ad-gsa/ gdams-pa nil rig-pai ye-shes ji /tar mngon du stan-pas mthong lam dang mthun Ia/ de nas bogs 'don gyi gdams-pa nil ngo-bo nyid kyi don shar-ba Ia! goms zhing 'dris-pa byed-pas/ bsgom lam dang mthun. According to LTN, these instructions regarding the development (of the visions) refer to Tsalung (rtsa rlung) and visualization practices.

(60) De yang skye-ba dang bskal-pa du-ma'i brtsol-ba lam ltos-par/ thabs lam gnad kyis skye-ba gcig gam skad-cig gis rang sa zin-par byed cing/ lam bgrod-med cig chad! 'khrul-pa spang med rang grail 'bras-bu sku gsum /hun-grub du stan tel lam na nye-lam der rdzogs-pas.

(61) rGyu 'bras las dbang rdzun-po-che/ 'di ni sangs-rgyas btsan thabs yrn.

(62) Nyams rtogs dang sbyar na/ thun bsgom gyi dus su rig-pa'i ye-shes don gyi tshul du gam-pas/ tshogs lam dang mthun Ia! sgom dus su gsa/ snang-can du 'byung-bas/ sbyor lam dnag mthun/ ngang bsgom gyi 'go shar-ba nil rang mtshan gsar du rtogs-pas/ mthong lam dang mthun/ de yang ngang gis goms shing mthar than-par byed-pa nil bsgom lam dang mthun/ klong du gyur-pa ni mthar phyin-pa'i 'bras-bu'o. ( 63) Phyi 'ad-gsa/ mthong snang 'char tshul/ nang dge-sbyor gyi nyams­

myong skye tshul/ bar du rdzu-'phrul gyi gsa/ snang/ phyi nang thams-cad zung- 'brei 'jug-pa gcig tu sngar bzhin rim-par !tar 'char Ia.

( 64) Thod-rgal-ba Ia thabs lam sna-tshogs nas sleb dgos/ de yang gdams­ pa blo dang bstun nas 'debs-pa ni shin tu yang gnad che'o.

6. Notes to the Explanation of the Conduct (1) Kun tu bzang-po khyab bdal 'gro-ba 'dren/ rang-rig mngon du gyur Ia phyag 'tshal-lo.

(2) mNyam rjes bsres.

One integrates

(bsres-pa)

the

state

of

contemplation (mnyam-bzhag), being in the condition of Rigpa


or intrinsic awareness, with normal, everyday experience after the session of meditation practice, known as the subsequent realization (rjes thob).

(3) bsKor-ba lha-phyag phyag-rgya 'khrul-'khar rnarns. (4) Rig stang 'ad-gsa! chen-po'i klong/ rang rig-pa'i ye-shes rjen-par gsal-ba'i ngang nasi shugs 'byung du spyod-par bya. (5) Lus kyi bya-ba sna-tshogs byar-rned kyi rtsal du shar. Byar-rned means non-action.

(6) Dran-pa'i rtsis bzung. (7) Rig stong 'ad-gsa! chen-poi klong na/ rang-byung ye-shes rjen-par gsal-ba'i ngang nas 'gag-par spyod! brjad-rned kyi rtsal do shar. (8) Rang rig ye-shes rjen-par gsal-Ba'i ngang nasi rna 'gag rned du spyod...... rtog rned kyi rtsal du shar. (9) Phyi nang rned-par khyab bdal! snang tshad skui rol-pa/ grags tshad gsung gi rol-pa/ dran tshad thugs kyi rol-pa/ byung tshad yon-tan gyi rol-pa/ byas tshad phrin-las kyi rol-pa. (1 0) Shes-rab stong-pa nyid kyi ngang nas bya-bar rna bkag-pa thabs kyi rang-bzhin du 'char-ba zhig dgos te. (11) sTong-nyid 'ad-gsa! chen-po'i nganag nasi gzugs rnthong stong rtsa bra! chen-po nges rned sgyu-rna Ita-bur rtsal sbyangs te. (12) Ci yang rna yin-pas cir yang bya ru rned-pa/ kha-dog gsal-ba dbang­ po'i yul! kha-dog cir gsa! serns kyi dbyings. (13) Tshar stang rjes rned chen-par rtsal sbyang. (14) Myang stong rtsa bra! chen-par rbad rbad bcud Ia nyarns Ia nyarns su blang. (15) Reg stang rang-grol du rtsal sbyang nyarns su blang ste. (16) Rang rig-pa'i ye-shes las rtsal drug yul drug du shar nasi bya byed sna-tshags su byed-pa 'di nil sprul-sku rang Ia shar-ba yin-pas. (17) The scripture of Lachen Dranpa Namkha (bla-chen gyi gsung), the ancient prince of Zhang-zhung who was a famous master of Dzogchen.

(18) sPyod cing lta-ba'i tshe/ lta-rnkhan dang spyad-rnkhan gyi shes-pa ched du ngos-bzung/ rang rig-pa'i ye-shes rjen-pargsal-ba'i ngang nasi rna 'gag-par Ita zhing rtag dpyad gyi rtsol-ba rni bya/ 'dres-pa tsarn gyis rni chag ste/ shar-ba tsarn gyis rni chag ste/ gnyis-rned du ro snyarns-pa zhig dgos-sa. (19) rTag tshags kyi nga-ba Ia Ita/ khungs bear gzhi rtsa bead! 'gyed-pas zhe khrel gdab.


(20) Rang-'byung ye-shes gzhi! nyon-mongs dug lnga rtsal/ rjes su 'breng-ba 'khrul lugs/ skyon du lta-ba gal-sa/ rang sar glod-pa thabs! klong du grol-ba lam/ gnyis su med-pa rtogs-pa mngon du gyur-pa 'bras-bu.

(21) 'Gal rkyen mi thun-pa thams-cad spang/ thabs phar-phyin bcu Ia sags sems-dpa'i spyod tshul thams-cad dang du blangs te.

(22) Bogs 'don rtsal sbyong lam du khyer-ba! brtul-shugs kyi spyod-pa gnad du bstun.

(23) 'Dar len med-par spyod! rtsis gdab med-pa spyod-pa. (24) bSe rag g. yang du 'gug bar-chad dngos-grub tu len. (25) Nyams rtogs mthar phyin-pa'i dus su. (26) bDer-gshegs nyid du bdag rtogs na/ kun kyang bder-gshegs spyadpa ste/ dpag gi(s) dpog-par mi 'gyur-ro. (27) bDe sdug so-mtshams yin.

(28) Lus sems tha-ma bral-bai dus/ bde sdug gnyis kyi so-mtshams su. (29) Nang du mtsher-pa sa'i khams nyams/ phyi ru Ius kyi reg-bya mi 'tshor.

(30) 'Byung-ba'i khams nyams-par go-bar byas. (31) bLa-ma rjes su dran-par bya ste/ spyi-gtsug tu bsgon zhing mas-gus drag-po bya/ de nas yi-dam rjes su dran-par bya ste/ rang Ius yi­ dam du sgom Ia 'dzab bsnyen gsang-mtshan ma brjed-par bya/ de nas bar-do rjes su dran-par bya ste.

(32) De nas bar-do rjes su dran-par bya ste/ de !tar shar-ba'i yul snang 'di nil bar-do'i snang-ba nges-med sgyu-ma !ta-bu yin snyom du bsam/ de nas gdams-ngag rjes su dran-par bya ste/ rtsa bra! gyi don Ia rang-rig tsen-ne bzhag.

(33) See John Myrdhin Reynolds, Selections from the Bonpo Book of the Dead, Bonpo Translation Project (privaely printed), San Diego and Copenhagen 1997. (34) Nang du lte-ba sa'i 'khor-lo zhig nas nus-pa chu Ia thim-pa'i rtags sui phyi ru Ius kyi stabs 'char/ Ius lji sa Ia byin-pa snyam byed! rang snang Ia sa'i dwangs-ma ser-pa zhig shar te.

(35) sNang-ba thams-cad ser lam-lam 'byung. (36) Sems ni kun-gzhir thim ste dbugs chad Ius sems bra!. (37) See Reynolds, Selections from the Bonpo Book of the Dead, ibid. (38) Rig-pa dri-med 'od-gsal chen-po'i ngang Ia zhog cig/ rang-snang Ia shar-ba'i 'ad ser-po/ rang mdangs sgyu-ma Ita-bur shes-par gyis shig/ 'ad snang de 'dra-ba bon-nyid 'od-gsal gyi bar-dar 'byung-bas. (39) 'Dre gdon gyis mnan-pa Ita-bu.


(40) De'i tshe bon-sku rig-pa'i dbu-ma'i lamIa phyung/ sgron-ma'i sgo nas than te.

(41) Rig-pa sprin-bral mkha' Ia nyi-ma shar-ba /ta-bu! de Ia khyad-par gnad kyi gdams-pa gdab.

(42) 'Od kyi bag rgya bkral-ba'i bag rgya A Ia 'dus. (43) Hrig gis tshangs-sgor 'phang. (44) Rig-pa sems kyi mi-bo del dran-pa yid kyi rta zhon. (45) Thogs-med rlung gis gshog-pas bskyod! dbu-ma byang-chub lamIa gshegs/ spyi-gtsug bde-ba'i gsang sgor byon/ rig-pa'i rgyal-po gcer­ bu shari rnam-rtog blo yi g.yang lugs bud! rang-byung ye-shes

bdag zhal mthong/ rna rig 'khrul-pa'i mun-pa sangs.

(46) De dus kyi shes rig del sangs-rgyas rang chas sku gsum gsun /hun­ grub! rang-rig mngon gyur shar tshad ye-shes snang tshad sems­ nyid mngon du gyur nas yod cing.

(47) De'i dus su rang-snang Ia shar tshad bden-med sgyu-ma /ta-bu! de dag thams-cad sems kyi rang-bzhin sems-nyid ni de'i dus kyi rig­ pa rtsa-bral chen-po del bon-sku rang chas sui gdod nas gnas-par ngo-sprad-pas/ yid-ches thag-chod de! skye sgo chad-par the-tshom med.

(48) Rab rang shar rang grol/ 'bring lha-sku ye-shes/ tha-ma Ia yang bern rig bral-bai rang sgra rang 'od rang zer du ngo-sprad-do.

(49) gZung 'dzin rnam-rtog klong du thim/ de tshe rig-pa gcer-bu gnas/ rang-'byung ye-shes sgrib g.yogs med.

(50) Lus sems bra/ rna dag gi tshe. (51) Len gcig sgrib-med rang gsa/ dag-pa zang-thal gcer-bu rjen-par gnas-so.

(52) De tshul ni kun-gzhi rig-pa'i rgyal-po pho mo'i mig g.yas g.yon nas bud de! mdzod-spur dar-cig gnas/ rtags su de'i tshe ngo bzhin dang khyad-par du mdzad-spu'i bkrag mdangs nyams-pa'o.

(53) Ngo-shes tsam gyis skad-cig-maIa rna bu 'phrod!Ius ngag yid gsum gyi rgya gsum ral! sku gsung thugs kyi rtsal gsum rdzogs.

(54) gNad gsum 'dzoms-pas grol tel da-lta ngo-sprad-pai don Ia goms/ 'chi-khar yang yang gsal-gdab! bag-chags legs-par 'dris su bcug­ pa.

(55) De'i tshe sems ni drod dang 'grogs tel 'chi-khai bsam stabs kyis gong !tar.

(56) Gal-te de las rna grol na/ rna kun-gzhi'i klong du bu rig-pa thim/ dran rig de'i bag la zha/ rtsal sgra 'od zer gsum gyi tshur-bcad! rang-rig 'od kyi rgyar btums tel kun-gzhi 'thug-po bsam dran snang


gang yang med-pa'i ngang Ia/ zhag gsum dros bzhi'am lnga bdun Ia sags su gnas-so/ (57) Lus sems bra! rna thag gi tshe gnas-pa gzhi'i dus su/ rna grot na/ de nas bon-nyid 'od-gsal kyi bar-do zhes bya myos-pa sangs-pa'am/ gnyid sad-pa !ta-bu rig-pa sngar-bas gsal-ba! rkyen gyis bsgyur sla­ ba zhig 'byung/ de nas rang Ius bag-chags rang gzugs kyi snang-ba 'od kyi tsi-ta'i ngang las/ ye-shes tshon-gang-ba shar tel de'i byed­ pas rig-pa sad! bsam dran g.yos-pas/ snang-ba'i 'od rgya ral nasi bum-pa'I mar-me byung-ba !tar/ shes-pa'i 'od-gsal mngon du 'char te. (58) Rig-pa'i rang zer za-'og snan-bu kha phye-a'am nyi zer mtshon rtse Ita-bu. (59) sGra ni dngos-med klong na ldir/ rang-'byung rgyun med 'brug sgra'i tshul! zer ni cho-'phrul nges-med stan/ za-'og snan-bu kha phye 'dra. (60) Dwangs-ma rim gyis 'char. (61) Usually in Western publications, this term is translated as "the five wisdoms." But as explained previously, ye-shes means a non­ dual primal awareness that is present before the functional mind (yid, manas) comes into operation, as well as the distinction of subject and object, whereas "wisdom" (shes-rab) is a dualistic, albeit higher intellectual function. Ye-shes, or ye nas shes-pa, prior awareness, translates Skt. jnana, cognate with the Greek gnosis. Here these five are correlated with the Five Deities or Five Dhyana Buddhas, which bare different names than they do in the Buddhist system, and with the five Bodies of the Buddha.

(62) 'Dir gdams-pa Ia sbyong stabs che-ba rnams nil snang-ba gsum shar-ba sngar dris kyi mi dang 'phrad-pa /tar/ slar rkyen bskul gsa! gdab! rang chad Ia song ste/ 'dir snang-ba zad sar rna skyol! rgyas­ pai nyams shar tsam rnams kyang! der rdzogs-par shar ngo-shes nyams su blangs-pas mthar thug-par grol tel goms zhing 'dris-pa gang-zag Ia/ sku dang dkyi/-'khor rdzogs-par 'char. (63) mNgon-shes rjes dran gyi(s) snang-ba rnam gsum sun-mar 'char. (64) De dus kyi snang-ba gsum rang 'char mi 'char tel sgra 'od zer gsum rang snang sgyu-ma !tar shar-bas/ zhen chags sngangs mi skye-bar lha sku ye-shes sam rang snang sgyu-ma !tar du go-bas/ de dag mi bslu-bar grol-ba'o. (65) Rang-mdangs su shes-pas nges-par grol.


(66) sNang-bas bdag zhal bdag gis mthong! rang-rig bdag zhal bdag tu mjal! ma rig 'khrul-pa rang shar sangs. (67) Phyi-ma sum char 'char Ia skye sgo kun nyu! cing gang Ia yang 'jug sa 'tshol. (68) Ye-shes kyi spyan dang bar-do nang rigs min-pa sus kyang mi mthong Ia. (69) Bon-nyid 'od-gsal snang-ba Ia! rtogs-pa'i shes-rab ma skyes-pas/ sngar gyi ye-shes bag Ia zha/ sngon gyi bag-chags snang-ba shar. (70) sNgon 'byung srid-pai sha gzugs-can/ dbang-po kun tshang thogs­ med rgyu! las kyi rdzu-'phrul shugs dang /dan/ rigs mthun lha mig dag-pas mthong/ Ius dang 'dug sa tshol-bar byed. (71) Ma bu 'phrod nas sans-rgyas kyi dbyings-gral 'dzin. (72) De-dag gi rjes su ma 'brengs-pas rang chad La 'gro. (72) Des na da-lta ngo-bo 'char tshul la goms shing dad mas ser yod-pa. The Essence (ngo-bo) means the Natural State of the Nature of Mind (sems-nyid gnas-lugs).

(74) gDams-ngag dran nas nyams su blangs La rtsal sbyangs-pas/ gnad ldog-med lam 'chug-med 'bras-bu rtsol-med. (75) Yo gal med-pa thig-le'i lam ces dang/ gnas bzang rgyud nas myur du thar. (76) De'i tshe ye-shes tshon-gang dang 'od tshon-gang gi 'char gzhi Ia! rang Ius 'od sku 'dam gang mdun rgyab mtshams steng 'og med­ par snang-ngo/ phyogs bcu'i nam-mkha' La/ gzhal-yas thig-le gur­ khang grangs med-par 'char tel de La yang gur-khang lnga Ingar shar-ba'i dbus/ sku lnga lnga shar ste tshom-bu dang gral thabs kyi tshul du snang-ngo. (77) De'i tshe mngon-shes drug dang rjes-dran drug shar nasi rgyas-par sgron-ma /tar ram/ yang zhag lnga lnga Ia 'od re re shar tel rig-pa 'ad khyim 'khor-lo La 'dris sam/ de lha sku ye-shes su shari de-rang snang du chad-pas sangs-rgyas-so. (78) Sangs-rgyas kyi rang sa zin tel skye-med kyi dbyings-gral skad-cig La 'dzin/ sbyangs-pa chung-ba rnams kyang ngo-shes don don go­ bas/ de-dag gi rjes su mi 'breng rang khar mi 'char-bas/ rang dbang gyi skye-ba blangs te. Do not let them escape freely into their own condition is literally, not escape into their own face (rang khar mi'chor).

(79) Grub-mtha'i sgor zhugs.


(80) rNam-shes rten-med da-bur 'khyams-pa'i dus sui dge-ba-can Ia dag-pa'i snang-ba 'char/ sdig-pa-can Ia rna dag-pa'i snang-ba 'char. (81) sNang-ba Ia spyi-gtsug rang bab byed-pa. (82) Ma dag-pa'ilus blang-ba. (83) 'Bras-bu rang dbang gyi bde 'gro'am/ 'gro don las dag-pa'i skye gnas su byon-pa rnams mtshungs /dan-no. (84) Zangs Ia gser bzo dang 'dra. (85) bKa' lung thams-cad kyi do ya min-no/ de yang gang-zag lam-pa thams-cad kyi do ya min-no. 7. Notes to the Translation of the Explanation of the Fruit (1) Kun tu bzang-po khyab bdal 'gro-ba 'dren/ rang-rig mngon du gyur Ia phyag- 'tshal-lo. (2) In the title of the text, "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). The term dmar, literally "red," i.e., "blood," acts as an intensifier for thag-bcad-pa, literally, "to cut the rope," but in this context, "to come to a definitive decision." The term khrid represents an explanation that gives guidance for proceeding along the path, from 'khrid-pa, "to lead, conduct, guide." "To remain in one's own original condition, which represents the Fruit" ('bras-bu rang sa bzung-ba) indicates that the Dzogchen teachings belong to the Phalayana or Fruitional Vehicle, where one realizes the Fruit, or the ultimate goal of Buddhahood, by way of practicing the Fruit as the Path. The Fruit, that is to say, the Trikaya (sku gsum) has been present all along as the Base (gzhi), which is one's original condition (rang sa) to which one returns by way of the practice of vision or Thodgal.

(3) The crystal ball (she! sgong) illustrates that primal awareness is all-penetrating and naked ( ye-shes zang-thal gcer-bu, ), that is, it can become aware of anything and is devoid of conceptual constructions of reality, and the sky (nam-mkha') illustrates that primal awareness equally encompasses everything (ye-shes spyi­ blugs su mtshon).


(4) De nas nang du kha gyu ste rig-pa'i ngo-bo gcer-re Ita. Gazing into empty space with wide-open eyes (cer-re Ita) and with a mind freed from discursive thoughts, one comes to see the light of one's own naked awareness (rig-pa rjen-pa). Thus, in order to practice Thodgal, one must first realize Thekchod, or the state of contemplation. Otherwise, one will only come to see one's own conceptual constructions of reality that represent one's impure karmic vision.

(5) Rang gsa/ du ye-re gsal-ba bzhin du! kun-gzhi rig-pa ni sgran-me'i sga Ia gang gis kyang smag sgrib dang bra/ nasi rang gsa/ du ye-re gsal­ ba yin. Self-awareness (rang rig) is inherently clear and luminous (rang gsa!). Like the flame of a lamp, it not only illuminates the space of the dark room and all the objects contained therein, but it equally illuminates itself.

(6) gDad nas 'od gsa/ chen-par /hag gis 'char/ kun-gzhi ni sgran-me'i sga Ia gang gis kyang rna byas/ gdod nas rang- 'byung 'ad-gsa/ chen­ par /hun gyis grub. (7) Kun-gzhi ni sgran-me'i sgo Ia/ gsal la 'dzin-med du hrig-ger shar. (8) She/ sgang ni phyi nang thyams-cad sgrib-med zang-thal gcer-bu ru sang-nge gnas/ kun-gzhi ni sgron-me'i sga Ia/ sgrib g.yags kyi gas dang bra/ tel zang-thal du gcer-re (ce-re) shar. (9) Kun-gzhi ni sgron-me'i sga Ia/ phyi nang med-par ye-shes chen-pa spyi-blugs su khyab-pa'a. (10) Yul dang rig-pa zung- 'brei Ia mtshan-pa'i dpe/ chu she/ nyi-ma mar-me 'ad kyi tshul. (11) Rig-pa chu dang 'dra/ sgra 'ad zer gsum gyi snang-ba chu 'ad dang 'dra ste/ rang- 'byung du shar-bar ngo-sprod. (12) Rig-pa nyi-ma dang 'dra Ia/ snang-ba gsum'ad kyi tshul-la. (13) Rig-pa mer-me dang 'dra Ia/ snang-ba gsum 'ad kyi tshul du shes­ par bya'a. (14) Srid-pa'i sgron-ma nyin snang mtshams su gtad Ia gnan cing/ ka-ra 'khyor 'jug gi lag-len dang bstun Ia. (15) Nang dbang-pa'i sgron-ma ar Ia gtad-pa Ia/ mi bskyad-pagnyis kyis sgron-ma'i sgo mnan te. (16) rLung zin dang-po dgang-ba'i dus su 'ad zer sna-tshags su 'char­ bas/ rang 'od rang zer dungo-sprad! dbugs thung gzhil-ba'i dus su cung-zad klad-pas/ 'od lnga gzha'-tshon /tar shar-bas rang 'ad du ngo-sprad-da! tha-ma glod-pa'i dus su ar Ia gtad-par/ sngar gyi ngang Ia bltas-pas/ 'od zer gyi snang-ba rang gral du 'gro-bas/ rig­ pa'i rang rtsal du ngo-sprad-pa'a.


(17) gSang-ba rig-pa'i sgron-ma gnas Ia dbab-pa Ia! Ius gnad lta-stangs rlung sbyor las sags-pal bskor ka yar zhig bsgom du bcugs tel rig sprin dang ser-bu med-pa'i bar-snang Ia gtad-pas/ dwangs snyigs phyed gsa! mdangs than-pas/ 'ad gsa! gyi snang-ba du-ma 'char tel rang snang sggyu-ma !tar ngo-sprad-par bya'o.

(18) Brag dang grog-po las sags-par khus gdab ste/ de'i stong sgra byed med rang shar du byung-ba Ia ngo-sprad-pa. (19) Mi bskyod gnyis kyi gsang sgor mnan tel rig-pa'i rang sgra rgyun chags su grags-pa Ia yid Ia yid gtad cing rang shar du ngo-sprad­ do. (20) gNas kun-gzhi byang-chub kyi sems-nyid khyab bdal chen-pol phyogs ris med-pa (re) dogs-pa med-pa/ di ni bon-nyid kyi dbyings yin Ia! gnas de na rang-rig ka-dag chen-par bzhugs-pa nil bon-sku yin tel bon-sku'i zhing-khams rang chas dang/ gtan du 'grogs kyang zhal ma 'tsho. (21) Yang gnas snying mchong gur smugt-po she! gyi kha-bad-can/ snang gsa! 'ad kyi gzhal-yas 'di nil 'og-min ('da-ba) 'gran-zla med­ pa'i zhing-khams yin Ia/ gnas de Ia rig-pa'i ye-shes Ia rtsal sgra 'ad zer gsum !hun gyis grub nasi 'khor 'das thams-cad !hun-grub tu rdzogs-pa 'di nil longs-spyod rdzogs-pa'i sku yin-pas. (22) Yang gnas gsum rtsa'i 'khor-lo rnam-pa drug/ yi-ge 'khor-lo rdzogs­ pa'i zhing-khams yin/ gnas de na rig-pa'i ye-shes Ia rtsal drug yul drug las sags kyi cho-'phrul sna-tshogs su shar-ba 'di nil sprul-pa'i sku yin-pas/ sprul-sku'i zhing-khams dang bcas-pa rang snang Ia gnas kyang ma rtogs-pas/ rigs drug gi snang-ba shar-ro. (23) sNying Ia rang-rig khong shar deu yod-pa nil bon-sku rang chas/ rig-pa'i rang rtsal rtsa'i lam Ia ma Ius-par rdzogs-pas/ rdzogs-sku rang shari mig gi sgo Ia sems kyi cho-'phrul ma Ius-par shar-bas/ sprul-sku rang shar du ngo-sprad-pa. (24) Tsi-ta'i klong na rang-rig bon kyi sku! rtsa'i lam Ia rang-bzhin rdzogs-pa'I sku! sgron-ma'i sgo Ia rang shar sprul-pa'i sku. (25) Yang rig-pa'i ye-shes gdod nas ka-dag rtsa bra! du yod ni bon-sku! Ius sems 'brel-ba'i stabs las/ lha sku rigs stabs ye-shes kun 'byung­ bas rdzogs-sku! sgo gsum gyi bya byed sna-tshogs su spyod! sprul­ sku ste. (26) Rang rig-pa'i ye-shes ka-dag bon gyi sku! Ius sems 'brel-ba longs­ spyod rdzogs-pa'i sku! bya byed sdna-tshogs cir yang sprul-pa'i sku.


(27) Khong nas rang-'byung ye sangs-rgyas-par gnas/ sbubs nas !hun­ grub rdzogs sangs-rgyas-par gnas/ mthong Ia sgrib-med mngon sangs-rgyas-par gnas. (28) Yang sams-nyid ngo-bo stong-pa ni bon-sku rang chas/rnam-pa gsal-ba ni rdzogs-sku rang chas/ cho-'phrul sna-tshogs su 'char-ba ni sprul-sku rang chas yin tel stong-pa snang gsa! Ia sku gsum ngo­ sprad gsungs. (29) Yang phyi nang gsang-ba yin 'char tshul! thams-cad ngo-bo nyid du 'dug-pas bon-sku! rang-bzhin 'gag-med du gnas-pas rdzogs-sku/ cho- 'phrul nges-med du 'char-bas sprul-sku. (30) Yang rang gi rnam-rtog 'phra rags thams-cad stong-cha ni bon-sku! gsal-cha ni rdzogs-sku/ cho-'hrul cha ni sprul-pa'i sku ste. (31) gZhi hem rig 'brel-ba 'di sku gsum rang chas su gnas-pa de gzhi'i sku gsum Ia! de ci !tar nyams su blangs-pa Ia lam gyi skabs su rgyud Ia shar-ba de lam gyi sku gsum/ de Ia byung thebs rtsal rdzogs shugs than/ klong du gyur-pas 'bras-bu'i sku gsum mngon du byung-ba ste. (32) bDag Ius zag-pa'i mtshan-ma snang-yor gdos-bcas grol nasi zag­ med mchog gi sku Ia/ mtshan dang dpe-byad rgyan gdan khri/ zhing-khams dang bcas-pa rdzogs-pa'i sku mngon gyur Ia/ thugs­ nyid spros-bral blo 'das zab-mo'i ngang las/ btang bra! med-par bzhugs-pa nil bon-sku mngon gyur Ia. (33) rTsal sgra 'ad zer gsum phung-po khams dang skye-mched! rtsa dang yan-lag sems dang sems 'byung thams-cad! phyi nang gsang gsum lha tshogs su shar cing. (34) sPyri rtsal sgra 'ad zer gsum/ rang-snang rig-pa'i ngo-bor grot zhing. (35) Khyad-par 'ad dkar-po grol-ba'i snying-po /tar gsal-ba nil 'khrul­ med thugs kyi lha kun-snang khyab-pa/ stong-nyid ye-shes rgyud Ia gsal-ba/ sku-mdog dkar-po/ dbus phyogs de-bzhin nyid kyi rigs 'dzin-pa/ phyag-mtshan 'khor-lo/ bon-sku bder chen ngang Ia gnas­ pa'i phyag mnyan-bzhag 'byung-ba nam-mkha'i klong Ia dbang bskur-bas/ yum nam-mkha'i lha-mo/ zhe-sdang zil gyis gnon las seng-ge'i gdan/ byams-pa chen-po'i stabs dang !dan-pas/ tsha grang dmyal-ba'i sdub-bsngal 'jams shing don mtshad-pa'o. (36) De bzhin 'od ser-po las 'gyur-med sku yi lha gsal-ba rang- 'byung/ me-long ye-shes rgyud Ia gsal-ba/ sku-mdog ser-po/ shar phyogs g.yung-drung gi rigs 'dzin/ phyag-mtshan gser gyi chags-shing ngam g.yung-drung/ longs-spyod rdzogs-pa'i sku'i brda ru ngo-mtshar


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

gyi phyag-rgya thugs-kar bkrol-bas/ 'byung-ba sa'i klong Ia dbang bskur-ba! yum sa yi lha-mo/ gti-mug zil gyis gnon-pa'i glang-chen gyi gdan/ ye-shes chen-po'i stabs dang !dan-pas/ gten lkugs byol­ song gi don mdzad-pa'o. (3 7) brDa thabs thams-cad rgyas-par ngo-sprad. (38) Phyi !tar gshen-lha rgod-gsas gar-gsas gsas-rje gnam-gsas lnga'am/ nang !tar kun-snang las sags lnga'o/ gsang-ba !tar gtso-mchog khro­ gsas rngam-gsas dbal-gsas gtum-gsas. These represent the outer, inner, and secret aspects of the same deities.

(39) These eight male Bodhisattvas (ye-gshen brgyad) and eight female Bodhisttvas (ye-sangs brgyad) correspond to the eight aggregates of consciousness (tshogs brgyad) and the eight objects of these conscwusnesses.

(40) rGyu drug gi 'dzin rtog las 'dul-ba'i gshen drug. Thus, altogether this makes a total of fourty-five peaceful deities. In addition, there are further hosts of deities, performing the functions of increasing prosperity in the outer aspect, causing pacification in the inner aspect, and performing wrathful activites of subjugation in the secret aspect: Phyi !tar na rgyas-pa'i lha tshogs brgya rtsa brgyad!

nang !tar na zhi-ba'i lha tshogs zhe lnga/ gsang-ba !tar na khro-bo khro-mo'i lha tshogs brgyad cu rtsa drug las sags kyang. (41) The interlaced network of illusions (sgyu-'phrul draw-ba) refers to the cycle of Peaceful and Wrathful Deities (zhi khro lha tshogs) as found, for example, in the Tibetan Book of the Dead (bar-grol thos-grol). The principal Bonpo source for this cycle is the Tantra known as the Khro-bo dbang-chen. The chief deity in the cycle is Tsochok Khagying (gtso-mchog mkha'-'gying), corresponding to Chemchok Heruka in the Nyingmapa tradition.

(42) De ltar-ba'i lha tshogs Ia! yab yum du 'byung-ba! thabs shes gsa! stong las sags zung 'brei du gnas-pa'i don/ gTso 'khor du byung-ba nil sems dang sems 'byung gi grol stabs kyi khyad-par dang/ phyi nang gsang gsum du shar-ba ni. (43) Las bzhi'i thabs kyis 'gro-ba 'dren-pa/ sku gsung thugs kyi yon-tan dang ldan-pa nil sku gsum gyi bdag-nyid du ye nas bzhugs-pa'i don dang. The four magical activites are pacifying (zhi-ba'i phrin­ las), increasing or enriching (rgyas-pa'i phrin-las), enchanting or magnetizing (dbang gi phrin-las), and fierce or wrathful actions (drag-po'i phrin-las).

Notes to the Translations


(44) See Reynolds, Selections from the Bonpo Book of the Dead, ibid. See Shardza Rinpoche, mTshan snang ar-gtad gdams-pa 'od-gsal 'khor-yug, "T he Horizon of the Clear Light, being the Instructions for Fixation on the Visions that appear in the Darkess (of the Dark Retreat)," pp. 371-415, in rDzogs-pa chen-po sku gsum rang shar gyi khrid gdams skor, New Delhi 1974. See the transcript of Lopon Tenzin Namdak's commentary in Reynolds, The Instructions of

Shardza Rinpoche for the Practice of Vision and the Dark Retreat, Bonpo Translation Project, Amsterdam 1992. (45) Ye-shes kyis mkhyen tshul nil ye-shes Ia rang-'byung rig-pa'i ye­ shes de nyid mngon du gyur/ de Ia byung thebs rtsal rdzogs shugs thon-pa'i 'char tshul las/ stong-nyid mnyam-nyid bya-ba nan-tan sor-rtog me-long ye-shes dang lnga ste/ don-dam ci lta-ba mkhyen­ pa dang kun-rdzob ci snyed-pa mkhyen-pa/ ye-shes de yi byed-pas shes bya'i gnas-lugs sil-bur gzigs-pa'i ye-shes brgyal khri bzhi stong ste. (46) De yang sems-can gyi dus kyi rtog tshogs gnas grol-ba Ia shar dang/ ting-nge 'dzin gyi sgo 'bum phrag mtha'-yas-pa thugs Ia gsal-ba nil rgyu'i dus kyi bsam dran sna-tshogs grol-ba Ia shari 'od zer gyi 'phro 'du. (47) Thugs-rje che-ba/ thabs Ia mkhas-pa/ thams-cad mkhyen-pa gsum gyis. (48) Nga ni nyi bzhin kun Ia snyoms-pa Ia/ chu bzhin rgyun mi 'chad. (49) Shes-bya'i gnas-lugs mi mkhyen-pa. . ... mkhyen-pa'i ye-shes gcig gis nil shes-bya'i gnas-lugs gsal-bar stan. (50) Gang-zag las dang skal-pa dang ldan-pa. (51) mKha'- 'gro bka' skyong rnams kyis bka' chad-pas gcod-par byed­ do. (52) Lag-len go-rim.

Part TWO Translation of the Seven-fold Cycle of the Clear Light


I translated the present text on the dark retreat practice according to the

Zhang-zhung Nyan-gyud shortly before meeting

Lopon Tenzin Namdak in person for the first time at Tsegyalgar in Conway, Massachusetts, in the spring of 1989. Over the course of two afternoons, the Lopon was kind enough to answer my questions regarding the translation of this text and to give certain instruction in terms of the practice. Subsequently, at Bischofshofen in Austria, the Lopon gave further instructions pertaining to the dark retreat, this time those according to Shardza Rinpoche. However, the dark retreat described by Shardza Rinpoche was according to the cycle of the bsGrags-pa skor gsum, rather than the Zhang-zhung Nyan-gyud. I also transcribed the Lopon's oral commentary on that text and published it separately in the Bonpo Translation Project as The Instructions of Shardza Rinpoche

for the Practice of Vision and the Dark Retreat

(Amsterdam 1992).

Futhermore, the Shardza text relies much more heavily on the Tantric practices of visualization than the text we have here, where matters are kept much more simple and direct, as suits Dzogchen generally. For this reason, the practitioner will find the dark retreat from the Zhang-zhung Nyan-gyud a bit easier and simpler. My thanks are extended first of all to the Lopon for transmitting and explaining these dark retreat texts. And secondly I would like to thank all those involved in organizing the retreats at Conway and Bischofshoven. It is the hope of the translator that all who may enter into this retreat shall find the light in the darkness. San Diego July 1997

Second Preface

Due to the vicissitudes of Samsara, it has taken me sometime to bring into print this translation of the Seven-fold Cycle of the Clear light. In the meantime, a number of Western practitioners have made a dark retreat for various lengths of time, and even the full forty-nine days, at Triten Norbutse Monastery in Nepal and also elsewhere, following the methods outlined in this text. It continues to be the translator's hope that the work presented here will provide both inspiration and practical help to practitioners of the Dharma who in the future choose to embark upon the dark retreat. MU-TSUG SMAR-RO!

John Mydhin Reynolds San Diego September 2000


The text presented in translation here outlines the practice of the forty-nine day.dark retreat according the Bonpo system of Dzogchen known as the Zhang-zhung Nyan-gyud, the Oral Transmission from the country of Zhang-zhung (zhang-zhung snyan-rgyud). The text used for the translation is found in the sNyan-rgyud nam-mkha' 'phrul

mdzog drang nges skor dang Zhang-zhung snyan-rgyud skor, Tibetan Bonpo Monastic Centre, New Delhi 1972 (ff. 714-722). Here the title in Tibetan reads rDzogs-pa chen-po zhang-zhung snyan-brgyud las

gcig brgyud 'od-gsal bdun skor zhes bya-ba bzhugs-so. The meaning of this title will be discussed below in the Commentary to the translation. The text belongs to the cycle of Dzogchen teachings from Zhang­ zhung in Northern Tibet, which, as the title snyan-rgyud suggests, was originally an oral teaching transmitted in private from master to disciple. However, according to the Zhang-zhung tradition, the Dzogchen precepts were first written down in the eighth century by Gyerpung Nangzher Lodpo in the Zhang-zhung language, but mainly in the tenth century by Kundul Orgom (Kun-'dul 'or-sgom) and Yangton Chenpo Sherab Gyaltsan (Yang-ston chen-po Shes-rab rgyal­ mtshan). A practice manual for these practices, which included the dark retreat (mun-mtshams), was composed sometime in the twelth century by Druchen Gyalwa Yungdrung (Bru-chen rgyal-ba g.yung­ drung) and entitled the sNyan-rgyud rgyal-ba phyag-khrid. At a later time, the present text was included with that collection as a kind of


appendix, although, according to Lopon Tenzin Namdak, it was not composed by Druchen himself, but by some other author. As is also the case with the vision practice of the Clear Light ('od­ gsal), elsewhere known in the Buddhist tradition of the Nyingmapa school of Tibet as Thodgal (thod-rgal), the principle in dark retreat practice is not visualization (dmigs-pa), the transforming of impure karmic vision into pure vision as is done in Tantric sadhana, but simply the practice of vision as such. This is because visualization is something created by the mind. With visualization, the discursive mind is still operating, still thinking, whereas although in terms of vision (snang-ba), the senses continue to be open and operating, in the condition known as clarity (gsal-ba), but the usual mental processes of thinking, perceiving, and conceiving have all been suspended or transcended because one has entered into the state of contemplation. With the practice of Dzogchen, one finds oneself beyond the mind in the state of contemplation (mnyam-bzhag, ting-nge 'dzin), where the practitioner has entered into and remains in the Natural State of the Nature of Mind (sems-nyid gnas-lugs). The condition of the Nature of Mind is called Rigpa or intrinsic awareness and may be compared to the innate capacity of the mirror to reflect whatever may be set before it. In this case, metaphorically speaking, the practitioner, while in the state of contemplation, abides in the condition of the mirror rather than that of the reflections. This state of contemplation is elsewhere in the Nyingmapa tradition called Trekchod (khregs­ chod), the releasing (chod) of all tensions and rigidities (khregs-pa), for which reason Dzogchen is also known as lhod-pa chen-po, the state of total relaxation. Indeed, during the course of the dark retreat one comes to relax totally. However, the terms Trekchod and Thodgal do not actually occur in the texts belonging to the Zhang-zhung Nyan­ gyud cycle, even though this cycle of Dzogchen teachings from Zhang­ zhung is classified as Upadesha (man-ngag gi sde) among the three classes of Dzogchen teachings. In general, among all the spiritual paths to enlightenment, Dzogchen represents the Path of Self-Liberation (grol lam) in contrast to the methods of Sutra and Tantra. Therefore, the principal practice (dngos-gzhi) in Dzogchen is always that of contemplation, or simply remaining in the Natural State. As said above, contemplation is a state that transcends and lies beyond the mind (sems) and its manifold operations and reality-creating processes. In Dzogchen,


a clear distinction is made between, on the one hand, mind (sems) and the thought process (blo), which are conditioned by karma and circumstances, and which exist in time and, on the other hand, the Nature of Mind which is timeless and unconditioned. The latter is the source and matrix of the former, like a mother and her many children, and both are present in one's everyday experience, although the Nature of Mind and its capacity for Rigpa, or illumination or awareness, normally goes unnoticed, just as when the presence of the sun in the sky is concealed by a thick layer of clouds. Nevertheless, the sun is present there all of time in the sky for, otherwise, the world would be in total darkness. The practice of contemplation contrasts with the methodology of the Tantras that represents the Path of Transformation (sgyur lam) where, by way of visualization practice during long retreats, the impure karmic vision of Samsara is purified and transformed into the pure vision of Nirvana with its mandalas (dkyil-'khor) and meditation deities (yi-dam lha). But according to the view of Dzogchen, there is no need to transform anything because everything that manifests, or appears to vision, or arises into consciousness, is complete and perfect just as it is. It represents spontaneous self-perfection just as it is because it is a manifestation of the inherent energy of the Nature of Mind. On the one hand, the Nature of Mind represents Shunyata, the state of emptiness, what is called primordial purity (ka-dag), but on the other hand, at the same time, it is pregnant with an inexhaustible supply of creative energy (rtsal). This represents a pure potentiality for the visible manifestation of all possible forms, all possible universes and all possible lifetimes. This principle is called spontaneous perfection (!hun-grub). It seems paradoxical that the void, an apparent nothing, is, at the same time, a source of inexhaustible energy that is inherent in it. But such is the case. Shunyata (stong-pa nyid), in terms of the Dzogchen teachings, is not mere nothing or absence. Whatever comes into manifestation within consciousness, whether impure or pure, whether the visions of Samsara or of Nirvana, is in fact a manifestation of the innate inexhaustible energy of the Nature of Mind (sems kyi snang-ba). When one speaks of the Nature of Mind, this does not refer to some substance such as a mind-stuff, or an isolated atomic entity called a self (bdag). When one looks into oneself and observes the arising, the abiding, and the dissolving of thoughts, one does not discover any such entity. What is found there within oneself


is an unceasing flow and flux like that of a river, a veritable stream of consciousness. And all of the contents of consciousness, whatever phenomena may occur or arise in this stream of consciousness, are conditioned,

impermanent, insubstantial, that is, lacking in any

inherent existence. Their nature is empty. So one may characterize the Nature of Mind as the state of Shunyata, or emptiness. But as said, this "emptiness" is not a mere absence or nothingness because the manifestations of phenomena are constantly and continuously arising out of it, just as waves continuously arise out of the sea. They represent the continuous and unobstructed manifestations of the inherent energy (rang rtsal) of the Nature of Mind. But this does not mean that the Nature of Mind in its Natural State merely remains blank and devoid of thoughts. The goal of Dzogchen is not just a condition of being without thoughts (mi rtog-pa). That is simply an experience (ny ams) and it is not what is meant by Rigpa, or intrinsic awareness. The Nature of Mind is not only emptiness, which is primordial purity (ka-dag), but it is equally characterized by a luminous clarity (gsal-ba) and intrinsic awareness (rig-pa). In terms of this Primordial State that is the Base, these two, emptiness and clarity, have been inseparable from the very beginning (y e nas gsa! stong dbyer-med) and never otherwise. These two sides or aspects of a single non-dual reality are only distinguished for purposes of discourse and human understanding. Moreover, the Nature of Mind of the individual is not inert or passive like a lump of clay, but dy namic and creative; it is natural for thoughts and appearances to arise continuously and incessantly from out of the infinite pure potentiality of the Nature of the Mind. Furthermore, this process of continuous manifestation is unobstructed and unceasing (rna 'gag-pa). And by entering into a prolonged dark retreat, entering into a sensory deprivation experience and temporarily suspending the normal operations of the mind, one comes to experience this in a very direct way and, furthermore, one comes to understand this in an experiential rather than a theoretical way. For this reasnn, in the

Phyag-khrid of Druchen, the practice of the dark retreat is presented before the practices of the sky and the sunlight. However, one must first become proficient and somewhat stable in the practice of contemplation through fixation on the white letter "/'\' and by other appropriate means known as Semdzin (sems-'dzin), or fixating the mind. If one is not stable in contemplation first, the dark retreat will


be of little use, of little more use than watching television in a dark room, or engaging in daydream fantasies. When one enters into the dark retreat, a condition of nearly total sensory deprivation, at least in terms of vision, and when there is no interference from the functional mind or Manas (yid) that creates thoughts and conceptions, and when the obscurations due to karma have been sufficiently purified, like clearing away the clouds in the sky, then the visions that spontaneously arise will be expressions of purity. That is to say, they are pure visions rather than impure karmic visions. But in order for this to occur, one must enter into a condition of total relaxation of body, energy, and mind and find oneself in a alert state of contemplation that is beyond the mind. How do these visions arise in the total darkness that is the medium for their manifestation? Dzogchen texts speak of four or six lamps (sgron-ma drug) that describe this process. Generally, lamps represent sources of light, but here "lamp" is a metaphor. The light spoken of here is not so much ordinary physical light, such as may come an electric bulb, but a metaphysical light - the light of awareness that illuminates our world. The source for this light of awareness known as Rigpa is, metaphorically speaking, the physical heart (tsi-ta) of the individual. This inner light (nang 'od), the light of awareness, resides in the hollow space inside the heart, which is said to resemble a maroon­ colored carnelian stone decorated with white crystals of fat. Then connecting the physical heart to the eyeballs is a hollow translucent channel called kati, or the smooth white nerve ('jam dkar rtsa), that rises up from the heart and proceeding into the brain it divides into two and enters into the eyeballs. This inner light of awareness proceeds from the hollow space in the heart, moving upward through the kati channel, to the two eyes which are like lenses to focus this light. The two eyes are the gateways for the emergence into outer space of this inner light of awareness. Thus, this light and the images that appear in this light, are actually something internal, residing in the interior space of the heart, but here they manifest in the empty space in front of oneself. The light from the lamp of the heart is projected upward through the hollow translucent kati channel and out through the lenses of the two eyes into the space in front, much like one is watching a cinema show. This process may be compared to a magic lantern or a cinema projector. However, here the medium for the manifestation of the images is not a flat two-dimension screen on a wall in the cinema


theatre, but they are projected into empty space as three-dimensional images. In other words, these visions experienced in the dark retreat are holographic images. And for this reason, even in a retreat in total darkness, the visions arise in the empty space in front of the eyes of the practitioner. But this is not like a torch or flashlight suddenly illuminating the objects in a dark room. The objects that appear are not really outside oneself. They are holographic projections, structures of light, projections of what exist inside oneself, within one's own unconsciousness psyche. In the dark retreat one is totally alone, alone in a dark room with one's own mind. Therefore, sufficient preparation before hand is required, particularly the practice of contemplation. The prolonged dark retreat is not something to be jumped into prematurely. Entering into a dark retreat is entering into an intense sensory deprivation experience for more than a month. So, it is only natural that visions will arise in the darkness. This may not occur at first because the mind is still tense and active, functioning discursively in its usual mode of operation. When visions do arise they are more likely to be worldly and of a karmic nature. But with the regular practice of contemplation, both previously as preparation, and then in the dark retreat itself as the principal practice, gradually the mind will relax its tensions until its usual and habitual functions fall into abeyance. This allows material from below the surface of consciousness, normally suppressed or forgotten, to emerge and be projected out into the space of the dark retreat room as visions. At first these visions will be most definitely the products of the individual's impure karmic vision. Therefore, it is of crucial importance that one remain firmly settled in contemplation, or the Natural State. When visions do come, they should not be judged as good or bad, beautiful or ugly, high or low; one must remain without any attachment (zhen-pa med-pa) with regard to them and not elaborate them in terms of thoughts. They are just what they are and one lets them be. Furthermore, the dark retreat in terms of Dzogchen is not an exercise in dream interpretation, nor even vision interpretation. Interpretation entails elaboration by means of thoughts. The discursive mind is functioning and one is no longer in the Natural State, or contemplation. As soon as one starts thinking, one has lost the Natural State, which is simply a matter of being present and aware without deliberate thought or judgment. When the intellect intervenes and


one begins to analyze and interpret and evaluate the visions, one will become distracted and fall out of the Natural State. The point is not to assign this or that meaning or interpretation to a vision, but just to it be in a state of awareness and presence, like a mirror reflecting images. Interpretation is a secondary process, occurring at the level of the operations of the mind. But here in the dark retreat one simply lets the visions present themselves and nothing more. The visions arise and dissolve again spontaneously without interference from the mind or thought processes. Like the nature of the mirror remaining unaffected by whatever reflections may appear in it, so, in the same way, the practitioner in the dark retreat is unaffected by whatever visions arise in the darkness and simply remains in the Natural State. But if one pursues and follows after these visions, one is no longer remaining in the Natural State and one will come to spoil one's dark retreat. The process of realization is like pressing sesame seeds. The oil comes naturally. If one remains in contemplation in total darkness, without thinking about or judging the visions that arise, they will continue to come naturally and spontaneously without effort. These visions arise out of the Natural State of the Nature of Mind and they will dissolve again into it. It does not matter whether these visions are beautiful or ugly, they are just visions, visible expressions of energy. They arise out of the Natural State; they are illusions like mirages seen on the horizon; they are just visible manifestations of the energy of the Nature of Mind (sems ky i snang-ba). One discovers that this is true of the visions that occur in the dark retreat. And it is not difficult to understand that the same is true of the visions that one experiences every night in the dream state. Dreams are equally illusions and manifestations of energy. But then one needs to go further and discover that this is true as well of one's normal visions of reality experienced in everyday life. These visions of our everyday concrete reality, experienced in our waking state of consciousness, equally arise out of the Nature of Mind and dissolve again into the Nature of Mind. Just as one wakes up in the morning and realizes that one has been dreaming, so when one dies, one wakes up from the extended dream we call our everyday reality. Reality consists of vision; it appears to be stable, firm, real, solid, opaque, and substantial. It appears to be really out there, but it is only vision. It is only space and light. This is what the mind actually senses, actually knows, not abstractions like things and substances that we think are real and


enduring. But the dark retreat, indeed, vision practice in general, as well as dream practice, can dissolve this habit of thought. This is the point of vision practice - to breakdown our conventional notions of what constitutes reality and to take us beyond our limitations. Even though they are seemingly real and solid and opaque, these visions in everyday life are empty appearances lacking any inherent existence. They are like rainbows in the sky. The methods of philosophical analysis of Madhyamaka found in the Sutra system reveals that their nature is Shunyata. But here matters are only considered on the emptiness side (stong-cha). Madhyamaka philosophy of the Sutra system does not take into consideration spontaneous perfection (!hun­ grub) on the clarity or manifestation side (gsal-cha). Indeed, in the perspective of Dzogchen, the Nature of Mind is empty and lacking any inherent existence, yet this Shunyata is not a mere nothingness. Shunyata is pregnant with all possibilities; there is the potentiality for all possible visions to manifest out of it spontaneously. Therefore, Dzogchen goes beyond the discourse of Madhyamaka, asserting that the Natural State of the Nature of Mind is both Shunyata or primordial purity (ka-dag), and energy continuously manifesting in spontaneous perfection (!hun-grub). In the dark retreat one comes to understand that inseparability experientially. What is the source of this inexhaustible energy? These visions arise spontaneously just as oil comes forth when one presses mustard seeds. But if one squeezes sand, no oil will come forth. Although initially no oil is visible, when the mustard seeds are pressed, this oil manifests as spontaneously perfected. So when one practices contemplation, all possible visions, even all possible universes and all possible lifetimes, may arise as visions out of the Natural State. These visions are spontaneously produced and effortlessly perfected because the Nature of Mind, in and of itself, is outside the temporal and the causal sequence, even though it represents the matrix and context of time and causality. All events and all lifetimes, from the infinite past and equally of the infinite future, exist simultaneously in the Nature of Mind. Because it is the Primordial Base (ye gzhi), all events or visions of Samsara and Nirvana unfold out of this single Nature of Mind of the individual. Just as the mirror has the capacity to reflect the image of whatever is set before it, so the Nature of the Mind has the capacity to be aware of whatever manifestation may arise. But the Nature of Mind is not simply a mirror that reflects; equally it is the source of the


energy that comes into visible manifestation. So it is also like a crystal placed in the sunlight, refracting this light and producing the rainbows seen on the wall. But the Nature of Mind is more than a crystal. Its light does not come from some outside source like the sun; its light is internal. But in saying it is like a mirror or like a crystal, or again like the sky or like the sun, we are employing examples (dpe) and none of them are perfect. However, they can contribute to understanding the real meaning of the Nature of Mind. Generally speaking, the visions may be classified as of two kinds, the pure and the impure. Impure visions arise from the individual's past karma and give rise to the karmic visions of the various destinies of rebirth in Samsara. It is within this labyrinth of Samsaric vision that we habitually find ourselves. These visions are called impure because they are engendered by ignorance or a lack of understanding and awareness and because they are mixed up with the kleshas, or negative emotions, tied up with the notion of an ego. Pure visions, on the contrary, arise out of understanding and awareness and are free of the pollutions and distortions of the kleshas. They are the archetypal images of the Buddhas and the Buddha realms arising in the recognition of the Clear Light. These pure visions (dag snang), which are spontaneous manifestations of enlightened awareness also called Thodgal visions, must be distinguished from impure karmic visions (rna dag las snang) that cloud consciousness and which arise from memories and karmic traces. These latter are Samsaric and conditioned in nature. Practicing in the dark retreat with total darkness, or with the empty open spaces of the sky free of clouds, or with the light of the rays of the sun in the early morning shortly after sun rise, only represent the secondary causes for the development of these Thodgal visions, or visions of the Clear Light. The actual cause of the Natural State is the practice of contemplation. In addition to total darkness, the practitioner may use other supports, which are secondary causes such as sunlight, moonlight, lamp light and so on. But this should only be done in a safe and comfortable fashion, never looking directly into the source of the light, especially in the case of the sun. Rather, one should look one cubit below or to the side of the orb of the sun and never when the sun becomes bright later in the morning. One should also look a little below the moon or to the side. And, in the same way, look to the side of a candle or the flame of a butter lamp.


Why does one spend seven weeks or forty-nine days in a retreat in total darkness? Just

as

does dream practice, vision practice in the dark retreat serves as a preparation for the Bardo experience after death. Just as one experiences sensory deprivation in the dark retreat and during sleep, even though one remains encased within the physical body, when the senses are withdrawn from their external objects and the Manas, or discursive mind (yid), ceases temporarily to function in its normal fashion, the contents of the unconscious psyche rise to consciousness as visions. This occurs in dreams and it occurs also after death in the Bardo of Existence. But these visions are karmic and do not represent enlightened awareness. During the process of dying, known as the Chikhai Bardo, when the external breathing has ceased and one is pronounced dead, one's Namshe or consciousness (rnam-shes), finds itself deprived of the physical body. Nevertheless, consciousness continues and this consciousness finds itself in a subtle or mind-made body, where the mind and the senses are still operative. For some days the deceased consciousness sees and knows what is going on around it and what is being done to its corpse. But after three or four days when the internal breathing ceases, that is to say, the circulation of psychic energy, then the subtle body that is the vehicle for consciousness, as well as the personality begin to disintegrate. Then the second death approaches, the moment of true psychic death or dissolution of consciousness. One experiences the white dawn and the red dawn and finally the moment of eclipse or total black-out when dualistic consciousness is dissolved and extinguished. Then there subsists only the state of Shunyata. This is called the Bardo of Emptiness and it represents the culmination of the process of dying. At this moment, one experiences a total sensory deprivation because neither the senses nor the mind are functioning. One finds oneself in a condition of total and complete nakedness with neither a mind nor a body. One is simply suspended in space. One is simply Shunyata itself. All the clouds have vanished from the sky. This allows the space and the clarity for the manifestation of one's own Buddha nature, one's Nature of Mind. What manifests in this state of Shunyata is the Clear Light. This is like seeing one's face in the mirror. This Clear Light is one's own intrinsic awareness, or Rigpa, which represents the inherent quality of the Natural State of the Nature of Mind. Just at this moment, the border or Boundary (so-mtshams) between dying and the onset of the Bardo experience, the moment when the Clear Light


manifests in emptiness, one has the maximal opportunity to attain enlightenment and liberation from Samsara. If one recognizes the Clear Light and understands that it is the manifestation of one's own Nature of Mind, one becomes liberated. If not, then a spontaneously born ignorance arises that is dualistic in its operation, giving rise to the dichotomy of subject and object. One does not intuitively understand that this Clear Light is oneself, but one comes to feel it is something out there in space separate from oneself. Then the mind comes once more into operation at a subtle level and the archetypal images of the Peaceful and Wrathful Deities spontaneously manifest within the chaos of colors forming in this Clear Light. Still, if one has done meditation practice as preparation during one's previous lifetime, one will have the opportunity to recognize these pure visions as manifestations of one's Nature of Mind and one may liberate at this point. If not, these images become more active and energetic and appear as the Wrathful Deities. Still, even at this time, one may recognize their nature and liberate. But if the individual has not been prepared by previous meditation practice, these visions in the Clear Light flash by in less than an instant, like a flash of lightening seen on the distant horizon in the middle of the night. The Clear Light having faded, the gross discursive mind comes back into operation and memories re-awaken. One finds oneself again inhabiting a mind-made body in which the subtle senses are fully operational. But instead of finding oneself in the material conditions that once surrounded one's corpse, one discovers oneself wandering in a visionary symbolic landscape where one's own past karma rises up before one in visual manifestations much as in dreams. Having departed from the Bardo of the Clear Light of Reality, one finds oneself in the Bardo of Existence, the process leading to rebirth. Lacking understanding and the presence of awareness, one becomes distracted by these visions, thinking them to be real, and one wanders lost in this expanding holographic landscape. This landscape develops, proliferates, and transforms as one's memories and karmic traces germinate and re-awaken. Literally, one becomes lost in a labyrinth of the visions of one's own karma. Then propelled by the winds of karma, like a dried leaf blown about in the empty streets by the autumn winds, one is driven relentlessly toward a new rebirth within Samsara. However, time in the Bardo is not the same as time experienced in the waking state of consciousness; it is more similar to time experienced


in dream. But the duration of the Bardo experience is symbolically forty-nine days. For a particular individual, the Bardo may last for only a moment, or it may last for centuries, or even millennia, before that stream of consciousness again takes up embodiment. It all depends on one's individual karma. But seven and forty-nine are ultimately related to the Old Babylonian and to the Hermetic and Gnostic systems of symbolism, not only to the seven days of creation, but to the septenary phases of the ascent of the soul into the heavens and the descent of the soul into reincarnation on earth. In the Gnostic perspective, the soul must journey in its descent through the seven planetary spheres, acquiring as a vestment within each sphere a specific passion, or vice, or klesha. In the case of the Tibetan Books of the Dead, this acquiring of vestments and the encounter with the seven Archons or deities embodying these passions and, who rule the seven planetary spheres above the earth, are presented as the sequential manifestations of the Wrathful Deities. For this reason, a practitioner often receives an initiation into the mysteries or practices of the Zhi-khro, or the Peaceful and Wrathful Deities, before engaging in the forty-nine day dark retreat. However, in the case of this dark retreat from the Zhang­ zhung tradition, matters are expounded much more simply from the Dzogchen point of view without recourse to the complexities of Tantric practice.

Outline of the Text "T he Seven-fold Cycle of the Clear Light", from the Single Transmission Oral Tradition of Zhang-zhung for the Great Perfection Teachings [rDzogs-pa chen-po zhang-zhung snyan-brgyud gcig rgyud 'od-gsal bdun bskor].

PART ONE: T he Yoga of the Psychic Channals and the Vital Winds T he instructions (in general) concerning the essential points for the yoga of the psychic channels and vital winds [rtsa-rlung], according to the Oral Transmission Lineage from Zhang-zhung for the Great Perfection Teachings which belongs to the Secret Mantra system [gsang-sngags zab-mo rdzogs-chen snyan rgyud kyi rtsa rlung gnad kyi gdams-pa 'di rnams] are presented below:


I. The Basic Body Posture for Training the Psychic Channels The essential points for the basic body position and the yantra exercises for training the psychic channels [[[rtsa 'dul]] gyi bca' gzhi 'khrul-'khor gyi gnad] are as follows: A. Balancing the Body and the Mind in Equipoise First, there is the balancing of the body and the mind in equipoise [Ius sems mnyam-par bzhag-pa]: Al. The Body Posture possessing Five Aspects Putting the body in the mudra or posture possessing the five aspects [Ius cha-lugs lnga !dan gyi phyag-rgya bca'], which are as follows: (1) The legs are held in a cross-legged position [zhabs skyil-krung bca'], (2) The hands are kept in the samadhi mudra, the gesture of equipoise [[[phyag]] mnyam-gzhag], (3) The spinal column is held straight like an arrow [sgal-tshigs mda' !tar bsrang], (4) The neck is pulled back like an iron hook [mgrin-pa lcags-kyu !tar bkugs], and (5) The shoulders are hunched like the wings of a vulture that soars in the sky [dpung-pa rgod (bya) gshogs lding-ba]. Furthermore, the tongue floats and does not touch the palate [!jags ya­ rkang Ia rna reg rtsam]. Moreover, there is a space between the teeth of the mouth like one is subtly sounding the letter "N.' [kha so bar-du yi-ge A phra-mo mthar tsam bya]. A2. Visualizing the Psychic Channels The essential point of the channels that are visualized [bskyed-pa rtsa'i gnad], namely, one clearly visualizes the three psychic channels: (1) The right channel is white, (2) The left channel is red, and (3) The central channel is azure colored.


B. Expelling the Stale Air Second, there is the training the breath and the mind so that they function properly [dung sems gcun Ia bor-ba].

II. Securing the Boundaries Then there are the essential points of the bodily position and the yantra exercises that secure the boundaries, thereby dispelling disturbances [mtshams-bcad bca' gzhi 'khrul-'khor gyi goad]. Herein there is (1)

The balancing of the body and the mind in equipoise [Ius sems mnyam-par bzhag-pa],

(2) The training the breath and the mind so that they function properly [dung dang sems gcun Ia bor-ba], and

(3) The training of the psychic channals and integrating this with the breathing [[[rtsa 'dul]] dung shrugs], and so on - these are all accomplished as described above [[[gong]] !tar].

A. The Posture of the Wrathful Deity First, there is the essential point of the body that represents the posture [[[bca'-ba]] Ius kyi goad], namely, one assumes the essential point of the body which represents the haughty posture of a wrathful deity [khro­ bo'i 'gying stabs gyi Ius goad bca').

B. The Visualizing of the Three Psychic Channels Second, there is the essential point of the psychic channels that are to be visualized [bskyed-pa rtsa yi goad], namely, one clearly visualizes the three channels as described previously [[[rtsa gsum]] gong !tar gsal­ gdab].

C. The Breathing Third, there is the essential point of the breath that is to be held [bzung-ba dung gi goad], namely, one expels the stale air nine times by way of a cleansing [rlung-ro sangs kyis 'bud].


D. The Visualization of the Bindus and Syllables Fourth, there is the essential point of the bindus (droplets of light) that are to be meditated upon [[[bsgom-pa]] thig-le'i gnad], in terms of the visualization described.

III. The Perfection Process [ rdzogs-rim] Colophon T his little text, which is concerned with securing the boundaries against disturbances in terms of the Clear Light practice, was explained by the author [[[bdag]] khrid 'od-gsal gyi mtshams-bcad yig chung].

PART TWO: The Practices for the Seven Weeks Here is contained "(T he Practices in particular for) the Psychic Channals, the Vital Winds, and the Yantra Exercises for the Clear Light," according to the Oral Transmission from Zhang-zhung [zhang­ zhung snyan-rgyud rtsa rlung 'khrul-'khor 'od-gsal bzhugs-so].

Introduction Here are the essential points concerning the psychic channels, the vital winds, and the yantra exercises (or the positions and the movements of the body) [[[rtsa rlung]] 'khrul-'khor gnad 'di] for developing the visualizations in accordance with the root text of the Oral Transmission [[[snyan-rgyud]] rtsa-ba'i dmigs-pa], connected with the visualizations from the Seven-fold Cycle of the Clear Light ['od-gsal bdun skor dmigs-pa], (that is to say, there is one particular visualization for the beginning of each meditation session during each of the seven weeks spent inside the dark retreat).

I. The First Week As for the first week, with respect to the essential points of the basic posture and the yantra exercises known as "the dust specks in the sun light" [nyi rdul-ma'i bca' gzhi 'khrul-'khor gyi gnad], these are as follows:


(1) The balancing of the body and mind in eqmpotse [Ius sems mnyam-par bzhag-pa], (2) The training of the breath so that it functions properly [[[rlung]] gcun Ia bor-ba], and (3) The training of the channals by way of the nine breathings [[[rlung]] rtsa 'dul dgu phrug]. These are in agreement with what was described above [[[gong]] ltar mthun]. (4) The essential point of the body that is the position assumed [bca'­ ba Ius kyi gnad]. (5) The essential point of the channels to be visualized [bskyed-pa rtsa'i gnad]. (6) The essential point of the breath that is to be held [[[gzung-ba]] rlung gi gnad]. (7) The essential point of the bindus on which one meditates [bsgom­ pa thig-le'i gnad]. II. The Second Week As for the second week, the basic posture is known as "the rays of the sun" [[[bdun]] gnyis-pa nyi zer-ma'i bca' gzhi]. There are the following considerations: ( 1) The essential point of the body that is the position assumed [bca'­ ba Ius kyi gnad], (2) The essential point of the channels that are to be visualized [bskyed-pa rtsa'i gnad], and (3) The essential point of the breath that is to be held [[[gzung-ba]] rlung gi gnad]. These three are the same as above. (4) The essential point of the hindus on which one meditates [bsgom­ pa thig-le'i gnad]. This visualization is different from the above.

III. The Third Week As for the third week, the essential points for the basic position and the yantra exercises of the right white channel and the left red channel [[[bdun]] gsum-pa rtsa g.yas dkar g.yon dmar gyi 'khrul-'khor bca' gzhi'i gnad] are as follows:


(1) The essential point of the body that is the position assumed [bca'­ ba Ius kyi gnad], (2) The essential point of the channels that are to be visualized [bskyed-pa rtsa'i gnad], and (3) The essential point of the breath that is to be held [[[gzung-ba]] rlung gi gnad]. These three are the same as above. (4) The essential point of the bindus on which one meditates [bsgom­ pa thig-le'i gnad]. This visualization is different from the above.

IV. The Fourth Week As for the fourth week, the essential points concerning the yantra exercises of the basic position of one's own azure-colored central channel [[[bdun]] bzhi-pa Ia dbus mthing rang gi bca' gzhi 'khrul-'khor gyi gnad] are as follows: (1) The essential point of the body that is the position assumed [bca'­ ba Ius kyi gnad], (2) The essential point of the channels that are to be visualized [bskyed-pa rtsa'i gnad], and (3) The essential point of the breath that is to be held [[[gzung-ba]] rlung gi gnad]. These three are the same as above. (4) The essential point of the bindus on which one meditates [bsgom­ pa thig-le'i gnad]. This visualization is different from the above.

V. The Fifth Week As for the fifth week, the essential points for the basic position and the yantra exercises that are like the rainbow [[[bdun]] lnga-pa Ia gzha'­ tshon-ma'i bca' gzhi 'khrul-'khor gyi gnad] are as follows: (1) The essential point of the body that is the position assumed [bca'­ ba Ius kyi gnad], (2) The essential point of the channels that are to be visualized [bskyed-pa rtsa'i gnad]., and (3) The essential point of the breath that is to be held [[[gzung-ba]] rlung gi gnad]. These three are the same as above.

The Seven-fold Cycle of the Clear Light (4) The essential point of the hindus on which one meditates [bsgom­ pa thig-le'i goad]. This visualization is different from the above.

VI. The Sixth Week As for the sixth week, the essential points for the basic position and the yantra exercises where the HUM abides, the A emanates, and the

OM integrates [[[bdun]] drug-pa Ia gnas-pa HUM spros-pa A bsdu-ba OM 'khrul-'khor gyi bca' gzhi'i goad] are as follows: ( 1) The essential point of the body that is the position assumed [bca'­ ba Ius kyi goad]. This is the same as above.

(2) The essential point of the channals that are to be visualized [bskyed-pa rtsa'i goad]. This visualization is different from the above.

(3) The essential point of the breath that is to be held [[[gzung-ba]] rlung gi goad]. This is the same as above.

(4) The essential point of the hindus on which one meditates [bsgom­ pa thig-le'i goad]. This visualization is different from the above.

VII. The Seventh and Final Week As for the final week, the essential points for the basic position and the yantra exercise where the HUM abides, the OM emanates, and the A integrates [[[bdun]] tha-ma Ia gnas-pa HUM spros-pa OM bsdu-ba A yi bca' gzhi 'khrul-'khor gyi goad] are as follows:

( 1) The essential point of the body that is the position assumed [bca'­ ba Ius kyi goad]. This is the same as above.

(2) The essential point of the channels that are to be visualized [bskyed-pa rtsa'i goad]. The visualization is the same as the sixth week.

(3) The essential point of the breath that is to be held [[[gzung-ba]] rlung gi goad]. This is the same as above.

(4) The essential point of the hindus on which one meditates [bsgom­ pa thig-le'i goad]. This visualization is different from the above.

Introduction


Conclusion Here there are three further methods: 1.

The general method [[[spyi]] khyab] where one keeps the same

2.

The equal parts in harmony [cha mthun], and

3.

The reverse order [go !dog] where the positions are performed in

position,

the reverse order.

Colophon


Here is contained "T he Seven-fold Cycle of the Clear Light", from the Single Transmission Oral Tradition of Zhang-zhung for the Great Perfection Teachings (rDzogs-pa chen-po zhang-zhung snyan-brgyud gcig rgyud 'od-gsal bdun bskor). Emaho! Homage to the Body of the Primordial Teacher! [1]

PART ONE: The Yoga of the Psychic Channels and the Vital Winds Here are presented the instructions concerning the essential points of the yoga of the psychic channels and vital winds according to the Oral Transmission Lineage from Zhang-zhung for the Great Perfection Teachings that belong to the Secret Mantra system: [2] (From the beginning) the Sugatas, the Siddhas, and the Gurus transmitted them successively from master to disciple like a necklace of pearls; and having practiced them themselves, they all obtained the realization (of the Rainbow Body of Light). However, for the benefit of those individuals belonging to future generations, I (the author) have set these instructions down in writing . T he preliminaries have already been elucidated previously. [3]


I. The Basic Body Posture for Training the Psychic Channels Now, according to the clear exposition of the yoga of the psychic channels and the vital winds (known as Tsa-lung), one should practice as follows: In terms of the essential points of the yantra exercise that represents the basic body position for training the channels, first there is the balancing of the body and the mind in equipoise, and second there is the training of the body and the mind so that they function properly. [4]

A. Balancing the Body and the Mind in Equipoise As for the balancing of the body and the mind


equipoise, one

proceeds as follows: [5] The Body Posture possessing Five Aspects One places the body in the mudra (or posture) possessing five aspects, namely, 1.

The legs are held in a cross-legged position,

2.

The hands are kept in the samadhi-mudra, the gesture of eqmpmse,

3.

The spinal column is held straight like an arrow,

4.

The neck is pulled back like an iron hook, and

5.

The shoulders are hunched like the wings of a vulture that soars (in the sky) .

Furthermore, the tongue (floats and) does not touch the palate. Moreover, there is a space between the teeth in the mouth like one is subtly sounding the letter /'\'. [ 6] Visualizing the Psychic Channels In terms of the essential point of the psychic channels that are to be visualized: One clearly visualizes the three principal channels (in the center of the body). The right channel is white, the left chaiitlel is red, and the central channel is azure-colored. As for this large channel (in the middle), at the lower extremity of the spinal column it is penetrated (by the two side channels) like the feet (or lower parts) of the Tibetan letter CHA . At the upper extremity, having already opened into the three folds of fat (on the surface of) the heart, at the crown of the head


this central channel opens its mouth like the spang-rgyan flower. [7] (Above the heart) the right and the left channels go back to the spine and then they are thrust upward from inside the junction of the spine and the skull; and they pass inside the skull casing over the top of the brain membrane (of the cerebrum) until they come to clearly extrude at the two nostrils of the nose. [8] Furthermore, these two channels remain just like very fine silk threads, whereas the central channel is visualized to open wide at its upper end just like a bamboo walking cane. The right and the left channels are (visualized to be) very straight in the manner of reed arrows. The right channel is crystal (white) like the color of a kangkari crystal and the left channel is vermilion like the color of powdered coral. The central channel, or Nye-lo u-dpal , [9] is a clear azure like the color of the bright sky. Thus, one should visualize these three in this way. B. Expelling the Stale Air As for the training the breath and the mind so that they function properly: (First, at the beginning of a session of practice), the stale air should be expelled nine times in order to remove it (from the lungs). In addition, within a single session of practice, at the beginning one remains for a short time in awareness and then in order to train the psychic channels, one proceeds to purify nine times the three channels on the right, on the left, and in the center respectively. [10] II. Securing the Boundaries As for the essential points of the yantra exercise represents the body position that secures the boundaries (thereby dispelling disturbances): (1) There is the balancing of the body and mind in equipoise, (2) The training the breathing and the mind so that they function properly, and (3) The training of the psychic channels and their integration with the breathing, and so on These are all accomplished as described above. [11]


A. The Posture of the Wrathful Deity

Then, in terms of the essential point of the body that is the posture assumed, one assumes the essential point of the body that is the haughty posture of a wrathful deity. [12] B. The Visualizing of the Three Psychic Channels

In terms of the essential point of the channels that are to be visualized, one clearly visualizes the three channels as described previously. [12] C. The Breathing

Again, in terms of the essential point of the breath that is to be held, one expels the stale air nine times by way of a cleansing. [14] D. The Visualization of the Bindus and Syllables

And finally, in terms of the essential point of the hindus (droplets of light) that are to be meditated upon, because on utters aloud the syllable BSWO, from unmanifest space there is emanated a sparkling effulgence of primal awareness consisting of (a multitude of) dark red BSWO syllables. They enter into the crown of one's head and are transmitted downward inside the azure-colored central channel. Then, in the middle of the heart center, they merge into a oneness without any duality with the essence of one's own intrinsic awareness, or Rigpa. Whereupon one's own being is transformed into an active wrathful deity, whose body color is dark red and who possesses a single face and two arms. He has an appearance that is heroic, enraged, and brilliant. Because one utters aloud the syllable BSWO, from the BSWO syllable that abides as the Base (in the heart center), there is emanated a sparkling effulgence of dark red BSWO syllables that come to fill to overflowing the interior of the azure-colored central channel. [15) Again, because one utters BSWO aloud, and because one holds the breath just a little for the right channel, from the BSWO syllables in the azure-colored central channel, countless numbers of BSWO syllables are emanated which come to fill to overflowing the interior of the white right channel. Then, when the breath is exhaled from the right channel, a sparkling effulgence of primal awareness consisting of dark red BSWO syllables come to fill to overflowing the entire dark retreat house, as well as the entire sky, the atmosphere, and the earth's surface.


Again, because one utters aloud the syllable BSWO, and because one holds the breath a little bit for the left channel, there having been emanated countless numbers (of BSWO syllables) from the BSWO syllables in the white right channel, they come to fill to overflowing the interior of the red left channel And when one exhales the breath from the left channel, there is emanated a sparkling effulgence of primal awareness consisting of dark red BSWO syllables that come to fill to overflowing everywhere in the front and back of the trunk of one's body, in one's skandhas (aggregates), dhatus (elements), and ayatanas (sense fields), in the psychic channels that abide therein, and even in the hair pores of the body. And because of that, no Bhutas, or restless spirits,. that are obstructers, and no wrong guides can cause any disturbances. One fixates one's awareness upon that, and one meditates (on the visualization) while adding seven times a little breath on top of that already held. Then one exhales and the process is complete. [16]

III. Dissolving the Visualization As for the Perfection Process: Those external BSWO syllables, having melted into light, are then re-absorbed into the BSWO syllables in the white right channel and into the red left channel. Then these BSWO syllables in the right and left channels, having melted into light, are absorbed into the BSWO syllables in the azure-colored central channel. Then these BSWO syllables in the azure-colored central channel, having themselves melted into light, are absorbed into the BSWO syllable that abides as the Base (in the heart center) . Thereupon the wrathful deity itself and the BSWO syllable that abides as the Base (in the heart center) become affixed with the seal of non-conceptuality, like the rainbow dissolving into the sky. [17] This little text concerning securing the boundaries against disturbances in terms of the Clear Light practice (in the dark retreat) that has been explained by me is hereby completed. [18]

PART TW O: The Practices for the Seven Weeks Here is contained "(The Practices of) the Psychic Channels, the Vital Winds, and the Body Positions for the Clear Light," according to the Oral Transmission from Zhang-zhung (Zhang-zhung snyan-rgyud rtsa rlung 'khrul-'khor 'od-gsal bzhugs-so).


Emaho! Homage to the divine form of the Primordial Teacher! Homage to the Gurus of the Lineage! [19]

Introduction As for the essential points concerning the psychic channels, the vital winds, and the body positions for developing the visualizations in accordance with the root text of the Oral Tradition, these instructions, which are similar to the moist blood found inside the heart, consist of the visualizations for the seven-fold cycle of the Clear Light, (that is, one particular visualization for each of the seven weeks spent inside the dark retreat). These instructions were transmitted only from one individual to another individual by the Siddhas of the past, and these precepts, which were not subsequently taught to a second individual, were kept sealed. However, for the benefit of future generations, I (the author) have arranged them in writing the clear explanations, together with an index (or outline). [20] Now, with respect to the sevenfold cycle of visualizations relating to the Clear Light practice (in the forty-nine day dark retreat), (there is one particular visualization to be performed at the beginning of each session for each of the seven weeks). [21]

The First Week As for the first week, there are seven essential points connected with the basic body posture and the movements known as "the dust specks in the sun light". [22] These are as follows: (1) The balancing of the body and the mind in equipoise, (2) The training of the breath so that it functions properly, and

(3) The training of the channels by way of the nine breathings. These are in agreement with (what has been described) above. (4)

Then, in terms of the essential point of the body that is the position to be assumed, the body assumes the mudra or posture which displays the five natural aspects (as described above). The breath is retained by means of a large (kumbhaka) and the ocean (the stomach) is pulled back against the Meru mountain (the spine). The tongue is held imprisoned by the palate (without touching it) and the eyes are rolled upward (as high as possible).


(5) In terms of the essential point of the channels that are to be visualized, the three psychic channels are clearly visualized as described above. (6) The essential point of the breath is holding it and one purifies it by expelling the stale air nine times as a cleansing (as described previously). (7) The essential point of the bindus (or tiny spheres of light} upon which one is to meditate is that the essence which is a bindu (tiny luminous sphere of energy) comprised of subtle vital energy (vayu) and mind (chitta} at the nostrils of the nose is clear and bright like a beam of sun light, that is similar to an arrow, coming through a small hole (in a totally dark room). One meditates on these two bindus (at the nostrils) as being a clear blue and green. [23] One fixates the awareness upon them, and the breath, which is held a little bit, is transmitted inside the right and left channels. These (bindus) merge into a very bright and clear maroon (bindu) at the lower extremity of the azure-colored central channel where the three channels unite and thereafter it goes straight upward through the azure-colored central channel and is expelled outside by way of being ejected about one full digit above the crown of the head. Then it descends gently downward and comes to reside in the middle of the heart center, filling it to overflowing. One fixates the awareness on that (while holding the breath} and continues to meditate while exhaling and inhaling the breath seven times. Thus the cycle is completed. Then again, the bindus are integrated into immateriality by way of thinking that they dissolve into the empty space of the sky. One expels the stale air for purification and affixes the seal of non-conceptuality (thereby remaining in the Natural State and one proceeds with the principal practice of the dark retreat}. [24]

The Second Week In terms of the second week, (there is the yantra exercise of) the basic posture known as "the rays of the sun". Everything else, the essential point of the body that is the yantra, the visualizations of the channels, and the breathing are similar to the above. [25]


But with respect to the essential points of the bindus upon which one is to meditate, (there is a different visualization). In the right nostril there is a yellowish white bindu and in the left nostril an orange-colored bindu. Both of them are just the size of grains that are Chinese peas and they emanate rays of light of five kinds like the rainbow. When one inhales, they traverse down inside the right and left channels, and from the lower extremity of the azure-colored central channel, the bindus ascend upward, like ping-pong balls being juggled, until they are expelled at the crown of the head for a distance of about one full finger width or digit. They descend gently and come to reside in the middle of the heart side by side or one on top of the other. One fixates awareness upon them and does so while holding the breath and adding (a little air on top of this holding) for seven times. When (this seven-fold cycle of inhaling, holding, adding more breath, and exhaling) is completed, if there should occur any dullness or fogginess, the bindus should be dissolved into the brain at the skull casing. But if the proliferating (of thoughts) or agitation should occur, they (the bindus) should be dissolved into the middle of the heart. If there exist no (problems with) proliferation, agitation, dullness, or fogginess, one should think that they are dissolved into their own place at the two nostrils. One then expels the stale air by way of purification and affixes the seal of non-conceptuality (thereby remaining in the Natural State). [26]

The Third Week With respect to the third week, the essential point is the yantra exercise of the basic body position for the right white channel and the left red channel. The essential point of the body position that is assumed is in agreement with the foregoing. [27] Then, with reference to the essential points of the channels that are to be visualized (this visualization being different from the preceding two weeks), at the lower extremity, like the feet of the Tibetan letter CHA, the three channels penetrate into each other at the great column of the spine. At the upper extremity, having opened into the three folds of fat around the heart, then the three channels (go back to the spinal column, up through the neck), and come to extrude through the hole at the crown of the head like wheat stubble cut at harvest time.


In terms of the essential points of the breath that is to be held, one expels the stale air nine times by way of a purification (as described previously). Then, with respect to the essential points of the bindus upon which one is to meditate: One meditates that on top of the right white channel (above the crown of the head) is seated the Lord who is the king of the sky, Khayi Gyalpo Kuntu Zangpo, who embodies the essence of the moon, and on top of the left red channel is his Consort, Nangma Kokyi Gyalmo, who is the essence of the sun. (They both are the size of grains) and are like the rainbow. Furthermore, the Lord gazes at his Lady to the left out of the corner of his eye and the Lady gazes at her Lord to the right out of the corner of her eye. These two are visualized as bodies of light and they express (in visible manifestation) love and wisdom. Rays of light emanate upward from them (into the heavens) where they invoke a multitude of deities who dwell in the dimension of space, who are similar to this Lord and Lady; (whereupon these deities descend like rain) and are absorbed into non-duality (with the deities visualized on the crown of the head). One fixates awareness upon that, and because one holds the breath a little after inhaling, the heat of the breath comes to strike the Lord and Lady deities. Instantly they melt into light and become white and red bindus having the size of grains that are like Chinese peas. These two emanate rays of light of five kinds like the rainbow. They then descend inside the right and left channels and thereafter they ascend up the central channel, going upward like ping-pong balls being juggled until they are expelled outside at the crown of the head for about one finger width. Then they descend gently and one meditates on them residing in the middle of the heart, either side by side, or one on top of the other. One fixates the awareness on them and one holds the breath and adds (a little air on top) for some seven times. When this cycle is completed, on those occasions when either dullness or fogginess arises, (the bindus) should be dissolved at the mouth (the upper end) of the azure-colored central channel. On the occasion of proliferation or agitation, one should meditate on the middle of the heart. If neither of these (problems) arise, one should think that (the bindus) are dissolved into their own places at the mouths of the right and left channels. [28]


The Fourth Week With reference to the fourth week, the essential point is the yantra exercise of the basic position of one's own central channel. The essential point of the body, the channels, and the breathing are as before. [29] Then, in terms of the essential points of the bindus upon which one is to meditate: One meditates that on a petal at the right side of (the mouth of) the azure-colored central channel (above the crown of the head) is seated the Lord Khayi Gyalpo and on the left is the Lady Nangma Kokyi Gyalmo as before. One fixates the awareness upon them, and when one inhales and holds the breath a little, the heat and vapor of the breath come to strike the Lord and Lady deities. Instantly they melt into light and become white and red bindus having the size of grains that are like Chinese peas. These two emanate rays of light of five kinds like the rainbow. They then descend inside the azure­ colored central channel and from the juncture of the three channels, they ascend up the right and left channels until they are expelled outward at the crown of the head for about one finger width. Then they descend gently and one meditates on them staying in the middle of the heart, either side by side or one on top of the other. One fixates the awareness on that and one holds the breath and adds (air on top) for some seven times. When the cycle is completed, on the occasions when either dullness or fogginess arise, (the bindus) should be dissolved at the mouths of the right and left channels. On the occasions of proliferation or agitation, they are dissolved into the middle of the heart. If neither of these problems come forth, one should think that (the bindus) are dissolved into their own places at the mouth of the azure-colored central channel. One then expels the stale air by way of purification and affixes the seal of non-conceptuality (remaining thereafter in the Natural State). [30]

The Fifth Week With respect to the fifth week, the essential point is the yantra exercise of the basic position that is like the rainbow. The essential point of the body posture, the channels, and the breathing are like that of the rays of the sun (of the second week above). [31]


Then, with reference to the essential point of the bindus upon which one is to meditate: At the two nostrils there are two bindus having the essence of subtle energy and mind. They are vibrant and sparkling like the sun surrounded by rainbows and they are the size of grains that are like Chinese peas. These two emanate rays of light of five kinds like the rainbow. They then transit inside the right and left channels and (after reaching the bottom) these two bindus move upward inside the azure-colored central channel, like ping-pong balls being juggled, ascending until they are expelled outside at the crown of the head for about one finger width. Then they descend gently and the remain in the middle of the heart, either side by side or one on top of the other in the manner of a gau amulet. One fixates the awareness on that and one holds the breath and (adds a little air on top) for some seven times . When the cycle is completed, on the occasions when proliferation or agitation arise, one meditates on the middle of the heart. On the occasions when either dullness or fogginess arise, one should meditate on the mouths of the right and left channels If neither of these problems come forth, one should think that (the bindus) dissolve in a self-occurring fashion at the top of the azure-colored central channel. One then expels the stale air by way of a purification and affixes the seal of non-conceptuality (thus remaining in the Natural State). [32]

The Sixth Week In terms of the sixth week, the essential point is the yantra exercise of the basic position where the HUM abides, the A emanates, and the OM integrates. The essential point of the body posture that is to be assumed is the same as above. The essential point of the channels that are to be visualized is that (the two side channels) are clearly visualized as being curved like a noose (so that they terminate at the nostrils of the nose). The essential point of breathing is the same as above. [33] Then as for the essential point of the bindus upon which one is to meditate: In the middle of the heart there is an azure-colored HUM syllable, which represents the essence of one's own intrinsic awareness (or Rigpa). It is the size of a thumb joint and it emanates rays of light of five kinds like the rainbow. Because one holds the breath a little bit, that HUM syllable, in the manner of being blown by the wind, flies upward inside the azure-


colored central channel and is expelled outward above the crown of the head about one finger width. Thereafter it gently descends and at the juncture of the three channels (at the bottom), one thinks that it is transformed into two white A syllables that emanate rays of light of five kinds like the rainbow. Thereupon they transit inside the two side channels on the right and left and arrive at the two gateways of the nose. One expels the stale air (forcefully) by way of a purification and one meditates that the interior of the entire dark retreat house, as well as the sky, the atmosphere, and the earth's surface, becomes filled with sparkling A syllables that are like rainbows. One fixates awareness on that. One holds the breath a little, whereupon these A syllables are absorbed one into the other and then are transformed into the two white A syllables at the two nostrils. These A syllables melt into light and one meditates that they transform into two orange-colored OM syllables that emanate rays of light of five kinds like the rainbow. These transit inside the right and left channels and one meditates that they become (a blue) HUM syllable at the lower extremity of the azure-colored central channel. This (syllable) proceeds upward and is expelled at the crown of the head for about one finger width. Then it descends gently where it comes to rest aligned in the middle of the heart and abides there brilliantly (radiating light). One fixates awareness upon that. Then for seven times one holds the breath and adds a little air on top of that. When that (cycle) is completed, the HUM syllable is absorbed into the middle of the heart. One expels the stale air by way of a purification and affixes the seal of non-conceptuality (thereby remaining in the Natural State). [34]

The Seventh and Final Week With respect to the final week, the essential point is the yantra exercise of the basic position where the HUM abides, the OM emanates, and the A integrates. The essential points of the body posture, the channels, and the breathing are the same as above. [35] As for the essential point of the hindus upon which one is to meditate: In the middle of the heart there is an azure-colored HUM syllable, which represents the essence of (one's own) intrinsic awareness (or Rigpa). It is the size of a thumb joint and it emanates rays of light of five kinds like rainbows. One fixates awareness upon that.


Because one holds the breath a little bit (after inhaling), that HUM syllable, in the manner of being blown by the wind, flies upward inside the azure-colored central channel and is expelled outward above the crown of the head about one finger width. Thereafter it gently descends and at the juncture of the three channels (at the bottom), one thinks that it is transformed into two red OM syllables that emanate rays of light of five kinds like the rainbow. Thereupon they transit inside the two side channels on the right and left and arrive at the two gateways of the nose. One expels the stale air (forcefully) by way of purification and one meditates that the interior of the entire dark retreat house, as well as the sky, the atmosphere, and the earth's surface, becomes filled with sparkling OM syllables that are like rainbows. One fixates awareness on that. One holds the breath a little, whereupon these OM syllables are absorbed one into the other and then are transformed into two white A syllables, which emanate rays of light like rainbows at the two nostrils. (These A syllables) transit inside the right and left channels and they become (single a blue) HUM syllable at the juncture of the three channels. This (HUM syllable) proceeds upward and is expelled at the crown of the head for about one finger width. Then it descends gently where it comes to rest, abiding in the middle of the heart as brilliantly (radiating light). One fixates awareness upon that. Then for seven times one holds the breath and adds a little air on top (of each holding). When that cycle is completed, the HUM syllable is absorbed into the middle of the heart. One expels the stale air by way of a purification and affixes the seal of non-conceptuality (thereby remaining in the Natural State). [36]

Conclusion Here there exist three methods to be considered: 1.

The general method (where one keeps the same position used for each week at the conclusion),


The equal parts in agreement (where the retreat has been broken in the middle), and


The reverse order (where the positions and exercises for each week are done in the reverse order).


These are the Upadeshas and one should request the oral instructions (from the master at the appropriate time). [37]

1. The General Method for each Session The five-fold posture and the clear visualization of the three channels are in agreement with the above. One has (previously) expelled the stale air nine times by way of a purification. As for the essential point of the hindus upon which one is to meditate: (one visualizes that) on top of an orange-colored solar disc seat, which is in the brain, is an orange-colored HRI syllable. And on top of a yellowish white moon disc seat, which is the membrane above the brain, is a yellowish white HRI syllable. Both of them emanate rays of light of five kinds like rainbows. These two HRI syllables that signify Means and Wisdom (respectively), are stacked high (one above the other). They abide there as sheer presence. One fixates one's awareness upon them while holding the breath and adding (a little air on top of this) for seven times. When this cycle is completed, these two HRI syllables are absorbed into their respective seats of the sun and moon and they in turn are dissolved into oneself. One expels the stale air by way of a purification and affixes the seal of non-conceptuality (thereby remaining in the Natural State). That is the general method (for any session) during the Seven-fold Cycle of the Clear Light. [38] Now, with regard to the principal practice of the seven-fold cycle of the Clear Light, this has been elucidated elsewhere, where it is said that the visualization (of the white letter A in the heart) is expelled into the sky (and dissolves into space, whereupon one rests in the Natural State). [39] And in terms of purifying oneself in general, one fixates on the visualization (of the white letter A) in the heart center. One meditates, holding the breath and adding (a little air on top of that) for seven times (during the principal practice). [40] According to the oral explanation (concerning the principal practice in general), each of these visualizations for the Clear Light practice are presented here as visualizations that are indeed beyond conception (that is, not a matter of discursive thought). And with respect to each of these visualizations that are beyond conception, the


body remains in equipoise and the three channels are clearly visualized. Then one expels the stale air. [41] As for the meditation (during each session): In the middle of the heart, one meditates on a white A syllable of light, possessing five colors. Furthermore, inside the right and left channels, there are two green YAM syllables. And moreover, one meditates that at the crown of the head there is a (white) wheel of light (like a moon disc). Because one (inhales and) holds the breath a little bit, it transits inside the right and left channels and because the breath strikes the two YAM syllables there, instantly these syllables become green lights, two green hindus just about the size of grains that are like Chinese peas. They descend and at the juncture of the three channels, they coalesce into one. (The green light or hindu) ascends upward inside the central channel and is absorbed into the A syllable in the middle of the heart. At that, one proceeds (repeatedly) holding the breath and expelling the stale air for a single session. One fixates awareness on that (white syllable A) and meditates while holding the breath and adding air on top seven times. [42] As for the Perfection Process (at the conclusion of a single session or a week of practice): The A syllable goes upward from inside the central channel, and having been expelled from the crown of the head, it is absorbed into the wheel of light. The wheel of light is dissolved into space, and one settles into the clarity and emptiness of intrinsic awareness without grasping at anything whatsoever. In these terms, the above represents the stages of the general practice. [43] 2. The Equal Parts in Agreement

As for the equal parts (where the retreat has been interrupted in the middle for some reason and then resumed), one proceeds with the same mudras from the top to the bottom (that is, with the positions and the exercises in the same order as given above). Having held the breath during the four sessions, one follows these in succession during the day and the evening. [44] 3. The Reverse Order

As for the reverse order [45] (where one doubles the time one spends in the dark retreat), one proceeds upward (from the last exercise of

the final day to the first exercise) "the dust specks in the sunlight," following in succession the days and nights. These represent the cycle of visualizations according to the scripture. SAMAYA gya gya gya! Virtue! ITI. [46]


The Practice of the Dark Retreat According to Lopon Tenzin Namdak, there exist two principal reasons for making a dark retreat (mun-mtshams). The first is to stabilize being in the Natural State and the second is to develop visions. That is to say, there is one kind of dark retreat that is meant for Trekchod (khregs-chod) alone, the practice of contemplation, and the second for Thodgal practice (thod-rgal) that entails the development of vision. A retreat for this first purpose may be of any length of time, but, in terms of the second purpose, the shortest retreat is traditionally forty-nine days. The dark retreat may also serve as a preparation for the Bardo, or after-death experience, and the Bardo is said to endure similarly for forty-nine days. The Dzogchen cycle of the bsGrags-pa skor gsum also has a forty-nine day dark retreat, and in addition, one for seven years. The dark retreat described by Shardza Rinpoche in his sKu­

gsum rang-shar is elaborated according to the system of the bsGrags-pa skor gsum. However, here we are exclusively concerned with the dark retreat connected with the Zhang-zhung Nyan-gyud cycle of practice. Again, according to the Lopon, the present text is anonymous and was added as an appendix to the basic text of the rGyal-ba phyag-khrid of Druchen Gyalwa Yungdrung (Bru-chen rGyal-ba g.yung-drung, 12th cen.), probably sometime afterwards. Nevertheless, it represents



his oral teaching on the matter, even though it was written down later. One may note that the term phyag-khrid itself means an explanation that derives from the personal experience of an accomplished master. The dark retreat we have here is compared to a limb growing out from the trunk of the Zhang-zhung snyan-rgyud and the author furthermore informs us that it is especially connected with the gZer-bu nyi-shu rtsa gcig, or "Twenty-one Little Nails," the root text of the fourth section of this cycle, the teachings that are exceedingly secret (yang gsang). This cycle pertains to the fruits of the practice of Thodgal. Although this term Thodgal is not found in the texts of this cycle, the practice is described in some detail where it is called 'od-gsal or the practice of the Clear Light. In terms of vision practice, there are three systems or methodologies where the practitioner gazes either into sunlight, or into empty space, or into total darkness. The sunlight, the empty space, or the total darkness are merely secondary causes serving as supports (rten) for the manifesting of the Thodgal visions. The visions themselves arise from out of the pure potentiality of the Natural State of the Nature of Mind of the individual. Traditionally, these teachings regarding Thodgal practice in both the Bonpo and the Nyingmapa schools have been kept strictly secret. However, the guardian deity Sidpai Gyalmo (Srid-pa'i rgyal-mo) appeared in a vision to the former abbot, Yongdzin Sangye Tenzin, of the Bonpo monastery at Dolanji in India and prophesied that if the Dzogchen teachings were not given out to those who are sincerely interested, they would be entirely lost within a generation. It is, therefore, with the specific permission of the Goddess and under her patronage that the Dzogchen teachings from Zhang-zhung are now disseminated to a wider audience than was the case in the past.

The Title of the Text In the title, rDzogs-pa chen-po zhang-zhung snyan-rgyud refers to the cycle of teachings, namely, "the Dzogchen teachings from the Oral Transmission of Zhang-zhung." Single transmission (gc .; rgyud) indicates that originally a master transmitted the Dzogchen precepts to


single disciple only, although this procedure is no longer the case.

'Od-gsal bdun bskor is the actual title of the text. Clear Light ('ad­ gsa!) refers to Thodgal, or vision practice, in this case within a dark retreat, and the seven-fold cycle (bdun bskor) refers to the cycle of

Commentary One: Beg1nn1ng the Dark Retreat


seven weeks spent in total darkness, each week having its own special preliminary purification practice. The principal practice, however is that of the Clear Light or Thodgal vision practice while remaining in the state of contemplation or Trekchod.

The Rushan Exercises In the commentary to the principal practices in the rGyal-ba phyag­

khrid, it is explained how to build a dark retreat house (mun-khang). Then, in terms of the preparations as the Lopon informs us, one should consult the appropriate section of the Zhang-zhung Nyan­

gyud for the Rushan exercises ('khor 'das ru-shan dbye-ba). There are six of these exercises, with the addition of the Bardo practice. One engages in these exercises during a retreat of forty-nine days. In order to realize the conditions of the hells, and so on, one employs mantras and visualizations in the Tantric style of practice, as well as visualizing the emanations of the six Dulshen ('dul gshen drug). They were originally emanations of Tonpa Shenrab projected into the six destinies of rebirth. There exist outer, inner, and secret Rushan exercises. The practice described here in the text represents an inner Rushan. These exercises serve as preparation for Thodgal and for the dark retreat, both of which are principal practices of Dzogchen. It is said that is necessary to perform these Rushan exercises before one can engage in Thodgal practice in order to release the pent up energies of one's negative accumulations of karma.

Practicing Fixation But crucial to the practice of the dark retreat is developing beforehand the ability to relax and enter into the state of Rigpa or contemplation. Therefore, one must first practice fixation on the white Tibetan letter

A as the means to develop this capacity. This practice is described in the commentary on the principal practices (dngos-gzhi) in the rGyal­

ba phyag-khrid. [1] A white letter A is painted on the dark background of a card that is affixed to the end of a stick. This stick is then thrust into the ground at a comfortable distance in front of oneself. Preparing a comfortable seat, one stares fixedly with half closed eyes at this white letter A, focusing on it as a skilled archer would fixate on his target while holding his bow and arrow. This focused attention leaves no space for distracting thoughts to arise. Then one relaxes one's


The Seven fold Cycle of the Clear Light

attention a bit. If distracting thoughts then arise, one does not pursue them or try to suppress them, but merely fixates more acutely on the target, the white letter A. Through practicing fixation regularly in meditation sessions, one discovers a calm state that opens up between thoughts, like the clouds parting in the sky so that the clear blue heavens beyond might be seen. Gradually one becomes able to remain in this calm state undisturbed by thoughts for longer and longer periods. Nevertheless, thoughts continue to arise occasionally and this is only natural because thoughts represent manifestations of the inherent energy (rang rtsal) of the Nature of Mind. Thus one becomes aware of not only the calm state (gnas-pa), but also of the movements of thoughts ('gyu-ba). However, these two are only experiences (nyams). The principle to be discovered here is the presence of awareness (rig-pa), whether there is a state of calm or the movement of thoughts. Remaining in this pure presence without distraction is what is meant by contemplation (ting­ nge 'dzin). One must first know how to rest and remain in Rigpa, or contemplatio, before one can gain any value from the dark retreat. Otherwise the dark retreat, as a sensory depravation experience, will only give rise to hallucinations or impure karmic visions. Such visions do not represent Thodgal.

Posture and Breathing Although the text speaks here of rtsa rlung gnad kyi gdams-pa., that is, the instructions regarding the essential points of the psychic channels (rtsa) and vital winds, or psychic energies (rlung), the reference is not to the Tantric yoga practices (rtsa rlung thig-le'i rnal-'byor) belonging to the Perfection Process (rdzogs-rim), but only to the postures and breathing related to Thodgal practice. This dark retreat practice pertains to Dzogchen, the path of self-liberation (grol lam), rather than to the methods of Tantra, the path of transformation (sgyur lam). Consequently, the visualizations here are much simpler and related to the preliminary purification of the psychic channels, not to the principal practice of contemplation. There is no visualization (dmigs-pa) done here in the state of contemplation; there is only vision (snang-ba), that is to say, whatever may spontaneously arise to awareness in the space before one while sitting in the total darkness

Comrner1tarv Or1e: Begwmrr1g the Dark Retreat


of the retreat. Contemplation is a state beyond the mind, whereas visualization represents a deliberate activity of the mind. According to the clear exposition regarding the channels and the vital winds (rtsa rlung zhal-shes) presented in the text, the essential points of the yantra exercises ('khrul-'khor) that represent the basic body position for training the psychic channels [2] are two-fold:

(1) The balancing of the body and the mind in equipoise (Ius sems mnyam-par bzhag-pa) and (2)

The training of the breath and the mind so that they function properly (rlung sems gcun Ia bor-ba). The first point refers to the five-fold body position or mudra [3] described in the text. The second point refers to the breathing exercises for purification. By harmonizing the physical body, one harmonizes and balances the psychic energies, and by harmonizing these energies, one calms and harmonizes the mind or flow of thoughts. When one has completed the preliminaries

(sngon-'gro) as

represented by the Rushan exercises, then one begins the training in Tsa-lung (rtsa-rlung), the yoga of the channels and energies. In order to harmonize and balance the body, one must first assume the proper sitting position. One sits down in the usual way upon a comfortable seat in the five-fold posture, with the spine straight, the neck bent, the shoulders up, the tongue floating, but not touching the palate, and so on. The mouth is not closed, but neither is it wide open. Rather, it is like sounding "Ah......


In terms of the mudra, or gesture of the hands, the left hand is placed over the right hand resting on the lap. The thumbs press down at the base of the ring fingers. This action seals the klesha-nadi, or psychic channel for the impure energies, that runs from the tip of the ring finger to the heart. Sealing this channel prevents access to one's consciousness by evil spirits and their negative provocations (gdon). By sitting in the five-fold posture as described, one balances the body and harmonizes the flow of one's energies. Thus, distracting thoughts tend not to arise. One may also use a meditation belt (sgom thag) for additional support. And as preparation for the sessions of practice, one recites the preliminary prayers every morning, such as the Guru Yoga and Invocation for Tapihritsa. [4]


The Seven-fold Cycle of the Clear Light

Visualization of the Psychic Channels The essential points of the psychic channels that are to be visualized (bskyed-pa rtsa'i gnad) refer to how and where one visualizes these psychic channels. In the Buddhist system, the three principal channels are known as Rasana (ro-ma) on the right, Lalana (rkyang-ma) on the left, and Avadhuti (dbu-ma) in the center. In the Hindu system, they are called Pingala, Ida, and Sushumna respectively. The Avadhuti is visualized in the precise center of the body, not in the spinal column, but in front of it. The psychic channels (rtsa, Skt. nadi) represent potential pathways for the movements of psychic energy; they are subtle structures, not gross physical anatomy. Therefore, by visualizing or imagining them (dmigs-pa) one makes them actual and moves one's vital winds (rlung, Skt. vayu) through them. Thus, there exist in the Tantras, both Buddhist and Bonpo, a number of different systems for visualizing the three principal psychic channels. What visualization system the practitioner employs depends on how and where one is moving these psychic energies or vital winds. One visualizes the central channel as dark azure in color [5] in the middle of the body, beginning at the secret center, some four fingers widths below the navel, and extending to the aperture or opening at the crown of the head. This channel is the size of a hollow bamboo cane. Parallel to it on both sides are two smaller channels. The right­ hand channel is white in color, and the left channel is red in color. They symbolize the white lunar masculine energy and the red solar feminine energy respectively, as in the Tantra system. These channels and colors are the reverse in women. These two side channels enter into the central channel at the Kunda, or juncture of the three channels (rtsa gsum 'dus mdor), below the navel. This junction resembles the Tibetan letter CHA. These three channels extend upward to the physical heart and then curve behind it and go to the spine and up through the neck. They join again at the Ag-tse, or joint of the spine and skull. Previously running in parallel to the central channel, they now go inside the skull case (klad phor) and arch over the membrane of the brain (klad sprin). These two side channels, which are very thin like fine silk threads, then turn down to the nostrils of the nose where they terminate. Inside the skull, the central channel widens a bit as its approaches the aperture so that it comes to resemble a horn or a flower. Thus, it has been compared to the blue flower called spangs-

Commentary One Beginning the Dark Retreat


rgyan (Gentiana stipitala Edjew.) which blooms in autumn. The mouth or upper extremity of the central channel extends out through the aperture at the crown of the skull. This is known as the aperture of Brahma (tshangs-pa'i bu-ga, Skt. brahmarandhra).

Expelling the Stale Air The training of the breathing and the mind so that they function properly [ 6] refers to the breathing exercises done at the beginning of each session of practice (thun), commencing with the nine breathings for purification. [7] In general, purification by way of breathing is known as Tsa-dul (rtsa 'dul), the taming or training of the breath. For men, using the left hand, one closes the right nostril with one's ring finger and inhales the fresh clean air through the left nostril and the left channel while visualizing that one is absorbing into oneself luminous light blue wisdom air (y e-shes ky i rlung). And one holds the breath a little. Then closing the left nostril with the thumb and opening the right nostril, one blows the stale polluted air (rlung-ro) out the right nostril and the right hand channel. One visualizes this stale air that is being expelled as light bluish-gray smoke, which represents the polluted residues of the negative emotion of anger. Thereupon one changes nostrils and does just the opposite. Closing the left nostril with the thumb of the left hand, one inhales the wisdom air through the right nostril and holds the breath a little. Then opening the left nostril and closing the right nostril with the ring finger, one exhales the stale air while visualizing it to be light red in color representing the polluted residues of the negative emotion of desire. Thereby each side is purified in this way alternatively three times. Women should proceed in exactly the opposite fashion, first purify ing desire and then anger. Then one inhales the clean luminous wisdom air through both nostrils simultaneously and, in the same way, proceeds to expel the stale polluted air, visualizing it as smoke of a dirty brown color representing the polluted residues of the negative emotion of confusion. This negative emotion, or klesha, is actually a mixture of the two principal passions, anger and desire, and is characterized by ignorance, confusion, indecision, and bewilderment. In each case, the inhalation is done slowly and gently, whereas the blowing out of the disturbances is done a bit more forcefully.


The Seven-fold Cycle of the Clear Light

Men begin by cleansing the right channel, whereas women begin by cleansing the left channel, because these two side channels are the reverse in men and women due to tantric polarity. The white lunar channel, where the residues of anger accumulate, is on the right side in men and on the left side in women, whereas the red solar channel, where the residues of desire accumulate, is on the left side in men and on the right side in women. One does this three times: closing the right nostril, inhaling through the left nostril, then exhaling through the right nostril. Thus one expels the negative energy of anger that has four characteristics: 1. 2.

Anger (zhe-sdang, Skt. dvesha), Wind diseases, that is, diseases due to lack of vitality or imbalance in the Vayu, or wind humor (rlung gi nad),


The color of light blue, and


Disturbances coming from male spirits (pho gdon). Next one closes the left nostril, inhales through the right nostril,

then expels the stale air, exhaling through the left nostril. One does this three times. Thereby one expels the negative energy of desire, which also has four characteristics: 1. 2.

Desire ('dod-chags, Skt. raga), Diseases due to imbalance in Pitha, or the bile humor (mkhris-pa'i nad),


The color of light red, and


Disturbances coming from female spirits (mo gdon). Finally one inhales and exhales three times through both nostrils.

Here the fresh wisdom air goes into the central channel and the stale air is forcefully expelled. The negative energy of confusion also has four characteristics: 1.

Confusion or bewilderment (gti-mug, Skt. moha),


Diseases due to an imbalance in Kapha, or the phlegm humor


The smoky color, and


Disturbances due to the Nagas (klu gdon).

(bad-kan gyi nad),

Commentary One Beg1nn1ng the Dark Retreat


Securing the Boundaries Generally, when beginning the dark retreat, one enters into the dark retreat house in the afternoon or in the evening. Then it is sealed so that no light can enter and all the proper precautions should have been taken beforehand to insure proper circulation of air within the room. One prepares a comfortable seat and assumes the five-fold position of the body. This represents the balancing of the body and mind in equipoise (Ius sems mnyam-par bzhag-pa). Then one performs the nine breathings for purification, which represent the training of the breathing and the mind, so that they function properly (rlung sems gcun Ia bor-ba) and the training of the channels integrated with the breathing (rtsa 'dul rlung sbrugs). These are accomplished as described above. In this way one's body, energy, and mind become balanced and harmonized. However, at the beginning of the retreat, one performs the practice known as securing the boundaries (mtshams bcad-pa). The essential points of this y antra exercise is the body position that secures the boundaries [8] thereby preventing disturbances and negative provocations (gdon) from outside, such as those caused by Bhutas, or restless spirits ('by ung-po). Then, in terms of the essential point of the body that is the posture to be assumed (bca'-ba Ius ky i gnad), one assumes the confident and haughty position of a Krodha, or wrathful deity (khro-bo), inclining the head to the left side a little, while visualizing oneself as this. [9] The wrathful deity, whether male or female, is dark red in color, having one face and two arms. In terms of the essential point of the channels that are to be visualized (bskyed­ pa rtsa y i gnad), as described above one clearly visualizes the three channels inside the body of the wrathful deity. And in terms of the essential point of the breathing that is to be held (bzung-ba rlung gi gnad), one expels the stale air nine times as the means for cleansing oneself. [10] This is done as described previously. Finally, in terms of the essential point of the bindus (or tiny spheres of light) that are to be meditated upon (bsgom-pa thig-le'i gnad), that is to say, the actual meditation practice, one proceeds as follows. Before visualizing oneself as the wrathful deity, first one focuses on the luminous dark red BSWO sy llable in one's heart center that abides as the Base (gzhi gnas BSWO). Then one utters aloud the sy llable BSWO! very forcefully (pronounced SWO.....!). This sound goes out


The Seven-fold Cycle of the Clear Light

into unmanifest space, becoming millions of luminous dark red BSWO syllables that appear in space and fill the entire dark retreat room. These mantric syllables terrify and frighten away all disturbances and negativities in the immediate environment about oneself. Then, like a magnet attracting iron filings, these millions of tiny luminous syllables, which are like spheres of light (thig-le), come together and enter the crown of one's head. Descending through the central channel, they enter into one's heart center where they are absorbed into one's own Rigpa, or intrinsic awareness, that has the aspect of the original dark red BSWO syllable. They merge into oneness without duality with the essence of one's own intrinsic awareness in the center of one's heart. Thus, they are integrated into one's Natural State, whereupon the practitioner instantly transforms and manifests one's being as a dark red luminous wrathful deity. This deity's appearence is heroic, enraged, and brilliant. [11] While visualizing oneself in that divine form as the wrathful deity, again one sounds BSWO! aloud. From the BSWO syllable in one's heart center emanate countless numbers of dark red BSWO syllables, like hindus, or tiny spheres of light (thig-le), that come to fill one's central channel to overflowing. They are all luminous and shining. Again one sounds aloud BSWO! Inhaling a little breath in though the right nostril, having closed the left nostril with one's thumb using the left hand, one sees the breath go down to the bottom and hitting the BSWO syllables, the numbers of syllables increase so that the right white channel becomes filled to overflowing with luminous dark red BSWO syllables. Holding the breath for a little bit, then one exhales through the right nostril. Having kept the left nostril closed, the BSWO syllables increase in numbers and going out the right nostril, they come to fill the room with dark red BSWO syllables, so that the entire dark retreat house is aglow and filled with them. Again one sounds BSWO! Inhaling a little air through the left nostril, having closed the right one with the ring finger of one's left hand, one sees the breath go down to the bottom, to the junction with the central channel where it strikes the BSWO syllables, whereupon these syllables increase in numbers and come to fill the left red channel to overflowing while holding the breath for a little bit. When one exhales though the left nostril while keeping the right nostril closed, the glowing syllables come to fill everywhere the exterior of one's body. Indeed, one's whole body, both front and back, becomes covered with

Commentary One Beginning the Dark Retreat


luminous dark red BSWO syllables. Thus, one is filled everywhere with these BSWO syllables, both the inside and the outside of one's body. They even fill all of one's hair pores. Because everywhere is filled with dark red glowing BSWO syllables, there is no space left in the retreat house for disturbances to arise due to the activities of Bhutas or elemental spirits who are wrong guides and obstructers. [12] As was described above, men begin the exercise by inhaling through the right nostril while closing the left nostril with the thumb of the left hand, whereas women do the opposite: first inhaling through the left nostril while closing the right nostril with the ring finger. In both cases, the breath is seen to descend inside the respective side channel until it reaches the bottom where the three channels converge. As one begins to exhale, the respective side channel fills from the bottom upward with luminous and sparkling dark red BSWO syllables, which are then expelled from the corresponding nostril and come to fill the entire room. The second time they come to cover the entire exterior of one's body like donning a suit of armor. Then sounding BSWO! once again, one begins inhaling through both nostrils. One inhales as much air as one can and holds it (goon) as long as one can. Then one breathes in a bit more to add more air on top of that (rlung bzhur). In that way, one can hold even the breath even longer. When doing this, one fixates on one's body being filled to overflowing with these luminous BSWO syllables. When one cannot hold the breath any longer, one exhales, expelling the stale air. Again one inhales, holds, adds more air, and exhales. This focuses and increases protective energy within one's body. The cycle is repeated seven times. [13] One continues to visualize and focus on the BSWO syllables. Filling the entire space of the dark retreat room, as well as covering the entire exterior of one's body, with these luminous dark red syllables, allows no space for obstructions or disturbances to manifest. This exercise represents a kind of protection. In terms of the symbolism of the BSWO syllable, according to the Lopon, in ancient times it was used to summon the gods and spirits, where one shouted BSWO BSWO LO! meaning "Glorious! Victorious!" Furthermore, this symbol mystically represents the Trikaya, that is to say, the letter "B" symbolizes the Dharmakaya, the letter "S" the Sambhogakaya, and the letter "0" the Nirmanakaya. Because in the old language the word bso meant "goat,", one needs to add the wazur or "W" to make the distinction here. The letters "BSO"


The Seven fold Cycle of the Clear Light

also signify the three transcendental functions of the Body, the Speech, and the Mind, that is to say, the consonants "BS" are the Body, the vowel indication or naro "0" is Speech, and the wazur "W" is Mind. This mantric syllable visualized in the heart center is known as "the BSWO that abides as the Base" (gzhi gnas kyi BSWO). It arises from the Natural State of the Nature of Mind (sems-nyid gnas-lugs) and the vast multitude of dark red miniature BSWO syllables emanate, multiply, and increase from the larger principal syllable held in the heart center.

Dissolving the Visualization Then, at the conclusion, there comes the Dzogrim, or Perfection Process, for the visualization of securing the boundaries (mtshams­ bcad gy i rdzogs-rim). All of the BSWO syllables that fill external space coagulate into one another and melt into light. [14] The syllables covering one's body re-enter through the left channel, while the external syllables in the room re-enter through the right channel. All of them congregate in the central channel where they merge into the principal BSWO syllable in the heart center that represents one's Natural State or Base. [15] Finally, one then visualizes the wrathful deity dissolving into space like a rainbow slowly fading into the sky, so that the entire deity is absorbed into the Natural State. Thereafter, only the principal BSWO syllable in the heart center remains and then the syllable itself dissolves slowly into the space of the Natural State, so that no visualization at all remains. One breathes normally as everything dissolves. And for a moment one remains in this state of contemplation (mnyam-bzhag); this is known as affixing the seal of non-conceptuality. [16] Everything has dissolved and one remains in the Natural State as long as one can. This is the practice of securing the boundaries. This process of securing the boundaries represents a preliminary practice and one does it only once when one first goes into the dark retreat. On the contrary, one does the nine breathings for purification at the beginning of each session of practice (thun). Generally, one does four sessions of practice a day while in retreat, namely, early morning, mid morning, mid afternoon, and evening before retiring to sleep.


Commentary Two: The Practices for the Seven Weeks

Title and Homage Part Two is actually a separate text concerned with the particular visualization practices for each of the seven weeks of the forty-nine day dark retreat according to the Zhang-zhung snyan-rgyud. T his text is entitled, "(T he Practices of) the Channels, the Vital Winds, and the Positions for the Clear Light practice, according to the Oral Tradition from Zhang-zhung" (Zhang-zhung snyan-rgyud rtsa rlung 'khrul­ 'khor 'od-gsal bzhugs-so). E-ma-ho means "how wonderful!" There are two homages that open the text: "Homage to the divine form of the Primordial Teacher" (ye-nyid ston-pa'i sku Ia phyag 'tshal-lo), who is none other than the Primordial Buddha Kuntu Zangpo, the ultimate source for all of the Dzogchen teachings, and "Homage to the Gurus of the Lineage" (brgyud-pa'i bla-ma rnams Ia phyag 'tshal-lo), meaning the Mahasiddhas who attained realization of the Rainbow Body and liberation from Samsara through the practicing of Dzogchen in the past.


The Seven-fold Cycle of the Clear Light

Introduction The subject matter found in this second text represents the essential points (gnad) concerning the psychic channels, the vital winds, and the yantra exercise movements [1] linked to the visualizations done in accordance with the root text of the Oral Tradition. [2] These instructions are said to be very rare and precious and so they are compared to the moist blood found inside the heart itself. [3] Here are presented descriptions of the visualizations done at the beginning of each session of practice according to the Seven-fold Cycle of the Clear Light practice ('od-gsal bdun skor dmigs-pa), that is to say, there is one particular visualization for each of the seven weeks spent inside the dark retreat. These visualizations represent a kind of preliminary performed initially in order to purify the stale air (rlung-ro) lodged in one's lungs, as well as in one's psychic energies. This stale air in the channels contains pollutants or the residues and traces left behind by the various negative emotions experienced during the day. The breathings for purification are performed nine times. Then the practice session proper (thun) begins with the exercises described below and the principal practice that follows the completion of these exercises is simply to remain relaxed in the state of contemplation (mnyam­ bzhag). As said before, in the Zhang-zhung snyan-rgyud the term thod­ rgal, referring to the practice of vision, does not actually occur in

the text, but instead the word 'od-gsal, literally "clear light," is used, and this may be translated as "the Practice of the Clear Light". In this context, the Clear Light refers to the visions that spontaneously emerge from the Natural State when practicing with sunlight, or empty space, or total darkness as the support while in the state of contemplation. However, in this case, the text is only concerned with the dark retreat (mun mtshams). As explained in the commentary on the Principal Practices (dngos-gzhi) found in the Phyag-khrid, after having been directly introduced to the Natural State and gaining some stability in contemplation through practicing fixation, one enters into the dark retreat in order to facilitate the developing of visions. The word bdun skor means the seven-fold cycle or the cycle (skor) of seven weeks (bdun) into which the forty-nine day dark retreat is divided. Thus, the dark retreat symbolically endures for the same period of time as the Bardo experience after death and so the practice may also

Commentary Two The Practices for trle Seven Weeks


serve as a preparation for death and what occurs afterwards in the continuum of consciousness. These instructions were originally transmitted only from one individual to another individual by the Siddhas of the past, that is, from a realized master to just a single disciple, and the oral precepts (bka') were not subsequently taught to a second individual. Rather, they were sealed and kept secret. [4] However, now that historical circumstances have changed, these teachings have become more public. Consequently, the anonymous author has arranged in writing these clear explanations drawn from oral tradition, together with an index or outline, for the benefit of future generations of practitioners. [5] I. The First Week Generally the practitioner does four sessions (thun bzhi) each day while in the dark retreat house. First one assumes the five-fold position of the body described previously and performs the nine breathings for purification. Then one proceeds to balance and harmonize one's psychic energies or vital winds by way of a different visualization process for each of the seven weeks. With reference to the first week, there are seven essential points (gnad) that are concerned with the basic posture (bca' gzhi) and the yantra movement exercises ('khrul-'khor). The visualization exercise that accompanies them is known as "the dust specks in the sunlight" (nyi rdul-ma' bca' gzhi). [6] These considerations are as follows: (1) The balancing of the body and mind in equipoise (Ius sems mnyam-par bzhag-pa), (2) The training of the breath so that it functions properly (rlung gcun Ia bor-ba), (3) The training of the channels by way of the nine breathings (rlung rtsa 'dul dgu phrug), (4) The essential point of the body which is the position assumed (bca'-ba Ius kyi gnad), (5) The essential point of the channels that are visualized (bskyed-pa rtsa'i gnad), (6) The essential point of the breath which is held (gzung-ba rlung gi gnad), and


The Seven- fold Cycle of the Clear Light

The essential point of the bindus on which one meditates (bsgom­ pa thig-le'i gnad).

The first three are in agreement with what was described above in Part One. The remaining five points are considered below. In terms of the essential point of the body that is the position assumed, one assumes the mudra (phyag-rgya) or posture of the body, that displays the five natural aspects described above. [7] But here the breath is fixated by way of a large holding of the breath. [8] The retention of the breath is known as kumbhaka or vase-shaped breathing (bum-can), because of the shape of the belly when filled with air. Special esoteric terms and phrases associated with yoga are employed in order to conceal the real meaning from the uninitiated. For example, "the ocean" (rgya-mtsho) indicates the stomach, which is pulled back against "the Meru mountain" (ri-rab), the latter indicating the spinal column (rgya-mtsho ri-rab Ia bear). The tongue floats in the mouth, but does not touch the palate. [9] "The great planets", indicating the eyeballs, are averted upward as high as possible. [10] The essential point of the three channels are clearly visualized as described above. [ 11] The essential point of the breath is the retaining of it in kumbhaka, or vase-shaped breathing. One purifies the breath by way of expelling the stale air (rlung-ro) nine times in order to cleanse it, [12] but only at the beginning of each practice session. The essential point of the bindus on which one meditates (bsgom­ pa thig-le'i gnad) is the actual visualization done at the beginning of each session after assuming the meditation position and purifying oneself by way of the nine breathings. As said, this visualization changes with each week in the dark retreat. At the beginning of each week, the Lama returns to the dark retreat house and presents the new visualization exercise to the practitioner. One visualizes at the nostrils two bindus (thig-le), or tiny spheres of radiant light, about the size of Chinese peas, being blue-green in color and very clear. They are composed of vital wind,

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