Uhhuu
The Practice of Ozogchen in the Zhang-Zhung Tradition of Tibet
3. gZhi rang ngo-sprad-pa gcer-mthong lta-ba'i khrid, "The Explanation of the View, being a Direct Introduction to one's own Base through Seeing Nakedly", abbreviated as !Ta-khrid (ff. 77-100; ff. 639-655). Here begins the section consisting of four texts or commentaries known as auxiliaries or branches (yan-lag). They are also composed by D ruchen. The first provides the explanation of the view (lta-khrid) of Dzogchen. 4. Lam nyams su len-pa'i 'ad-gsa! sgom-pa'i khrid, "The Explanation of the Meditation regarding the Clear Light Practice on the Path," abbreviated a sGom-khrid (f£.101-124; 657-673). The text provides the explanation of the meditation practice (sgom-khrid) in relation to Dzogchen, focusing on Clear Light vision practice, or Thodgal. 5. rKyen lam du slong-ba rtsal sbyong spyod-pa'i khrid, "The Explanation of the Conduct concerning the Forceful Purifications employed on the Path in accordance with Secondary Conditions," abbreviated as
sPyod-khrid (f£.125-156; f£.675-697). The text provides explanations for the activities that are practiced along the path (spyod-khrid) from the standpoint of Dzogchen, including forceful purifications (rtsal sbyong). 6. 'Bras-bu rang sa bzung-ba sku gsum dmar thag-bcad-pa'i khrid, "The Explanation that is Clear and Definitive Decision regarding the Trikaya apprehended as one's own Original Condition which constitutes the F ruit," abbreviated as Thag-bcad-pa'i khrid or Thag gcod-pa'i khrid (f£.157-176; f£.699-713). The explanation for clearly and definitively deciding upon (dmar thag-bcad-pa'i khrid) the Fruit which is the Trikaya as realized through the practice of vision. [50] 7. 'Od-gsal gyi dmigs-pa dang gags sel, "Visualizations for the Clear Light Practice and the Removing of Obstacles," abbreviated as dmigs
rim, "The Stages of Visualization" (ff. 177-204). A text dealing with the visualizations (dmigs-pa) used in practice and various methods for removing obstacles to practice (gags sel). This text is not found in the xylograph reprint.
Introduction
117
8. 'Od-gsal bdun skor (ff. 295-222) or gCig-rgyud 'od-gsal bdun skor (f£.715-726). This text, "the Seven-fold Cycle of the Clear Light", gives intructions for making a forty-nine day retreat in total darkness (mun-mtshams) according to the Zhang-zhung Nyan-gyud tradition. Both this and the preceding text appear to be later additions to the collection and not to have been written by Druchen. [51] Then there follows some additional material (mkhas-pa .... zhal gdams) in the manuscript (ff. 223-228). Here are presented translations of the principal practices text (dngos-gzhi) and of the four supplementary texts providing the guiding instructions (khrid) to the view, the meditation, the conduct, and the fruit respectively. As said previously, the preliminary practices text (sngon-'gro) is translated elsewhere, [52] and the instructions for the dark retreat will be vound in Part Two of this volume.
Chapter Two
Outlines of the Contents of the Texts
The Preliminary Practices In the reprint of the xylograph edition used for the translations here, [1] the collection opens with a history or series of hagiographies of the masters of the lineage of transmission. However, this text is not by the author of the principal text. [2] It is followed by the first text in the Gyalwa Chaktri, dealing with the preliminary practices, or Ngondro, for this tradition, namely, "The Nine Stages of the Preliminary Practice." [3] Ideally, each of these preliminary practices are to be performed one hundred thousand times ('bum dgu). This text was composed by our author Druchen Gyalwa Yungdrung and represents the instructions for practicing the Ngondro, whereas the actual recitations for this are found in a separate text, the "The Exposition of the Words." [4] The translation of these two texts may be found elsewhere. [5]
The Principal Practices The text of the nine preliminary practices, designated by the author as Book One, is followed by the text of the principal practices (dngos gzhi), designated as Book Two, which is translated below and is entitled
Khrid rim lag-len, "the manual for the stages of the explanations," or more fully in the earlier litho edition, Zab-mo gnad kyi gdams-
20
I
The Pract1ce of Ozogchen in the Zhang-Zhung Tradition of T1bet
pa dngos-gzhi, "the instructions concerning the profound essential points for the principal practices." The principal practices consist both of Trekchod (khregs-chod) and Thodgal (thod-rgal), but with the emphasis on the latter, representing vision practice. In the Tibetan text, these classical Nyingmapa terms do not occur, but are variously designated Kadak (ka-dag), "primordial purity," and Odsal ('od-gsal), "clear light practice," respectively. Herein the practice of Dzogchen is expounded in terms of four principal practices, namely, 1.
Fixation of the mind (sems 'dzin) on the white Tibetan letter A, and this meditation practice serves to discover and develop the state of contemplation, or Trekchod. The practice consists of shamatha meditation with a visible object (dmigs-bcas).
2.
The dark retreat (mun-mtshams) links the practice of contemplation with that of Clear Light, or vision practice as such. It consists of shamatha meditation without an object (dmigs-med) because the practitioner is in total darkness.
3.
Clear Light ('od-gsal), or vision practice, is of two types according to the support for the visions. First, there is sky meditation (nam mkha' ar-gtad), where the practitioner gazes into the clear, open, empty sky while being in the state of contemplation.
4.
Second, there is vision practice with sunlight, or Thodgal as such.
The text of the principal practices are followed by four branches or supplementary texts (yan-lag) further expanding on the view, the meditation, the conduct and the fruit. The text opens with the salutation to the Primordial Buddha Kuntu Zangpo, who is the manifest inherent awareness being the all-pervading supreme guide for every sentient being. Then there are three sections: 1.
There is the practice of fixating the mind (sems zin-pa),
2.
Abiding in mindfulness while the path (dran-pa gnas-pa), and
3.
The making of this inherent awareness clear (rang-rig gsal-bar bya). Section I, Fixation: In terms of practicing fixation of mind, or
shamatha meditation, one assumes the five point meditation position and gazes at the object in the space in front of oneself, conventionally
Outlines of the Contents of the Texts
l21
the white Tibetan letter A painted on a dark background card mounted on a stick and surrounded by a rainbow circle, the colors of which represent the five elements. At first one focuses intently and acutely on this object and then relaxes attention while yet remaining present. If distracting thoughts arise, one focuses again with intensity, like aiming an arrow at a target. In the beginning, one engages in short periods of fixation, but progressively are lengthens the sessions. The duration can be measured by burning an incense stick. Then, when a discursive thought arises, one looks back and searches for where the thought arises, where it stays, and where it goes when it dissolves. One asks oneself, what does one find? This is the beginner's practice, that is, looking back to the source of thoughts. When one becomes proficient in meditation practice, this is no longer necessary. The signs of success in fixation (zin rtogs) will arise., including the experiences of pleasurable sensations, clarity, and non-discursiveness (bde gsa! mi rtog-pa'i nyams gsum). Section II, Dark Retreat: In order to stabilize one's mindful awareness, one makes a meditation retreat in total darkness (mun mtshams) in a special cave, room, or dark retreat house (mun-khang). One may begin with shorter term retreats, however, the convention is a full forty-nine day dark retreat, this being the symbolic duration of the Bardo experience after death. One may perform four or six sessions of practice a day, beginning with the purification exercises, entailing visualizations and pranayama breathing. These exercises are performed only at the beginning of the session; they are changed each week and they are communicated by the Lama guiding the retreat on the outside. [6] However, during the principal practice in the dark retreat, one does nothing special, but simply remains in the state of contemplation, or Trekchod. One has already discovered this state while engaging in fixation practice and the Lama has pointed it out to the practitioner, when successful, like pointing out some mysterious, unidentified, extraterrestrial object. While in the dark retreat, one does not engage in visualization, mantra recitation or chanting, or yoga exercises, other than assuming the five point body position. The whole point in this sensory deprivation experience is to totally relax, a radical relaxation of one's body, energy, and mind. Physical, verbal, and mental activities only serve to stir up the functional mind (yid), giving rise to distracting thoughts and emotions. The whole point of contemplation is not thinking about something, but to find oneself in
22
[
The Practice of Dzogchen 1n the Zhang-Zhung Trad1t1on of T1bet
a space that is beyond the mind and the thought process, but where one is totally and globally aware. At first one does practice fixation, but only on a point in empty space in front of oneself. This is only an empty location; nothing is visualized there. But fixation, entailing attention and concentration, represents a function of mind or mental activity (yid-byed) requiring effort and mental energy. Therefore, one always relaxes this attention, nevertheless, while remaining present and aware. This condition provides the space and opportunity for the inherent energy (rang rtsal) of the mind to manifest as visions in the total darkness. It is natural for them to arise, but one does not think about them, judge them, or follow after them. They are merely like reflections appearing in a mirror. Being alone in total darkness, these visions do not arise from anything outside of oneself. In this way, one comes to realize that they are self-manifestations (rang-snang) of the inherent energy of the mind. Moreover, they give evidence of the survival of consciousness after death in the Bardo. [7] The practitioner may also develop clairvoyant sight, seeing through walls, even seeming to illuminate the interior of the dark retreat house. Section IliA, Sky Meditation: These visions (snang-ba) that arise in total darkness, as well as sky practice, are not visualizations (dmigs pa), which are something created by the activities of the functional mind
(yid).
Rather, they arise spontaneously without conscious
intervention or manipulation. They arise from the deeper Nature of Mind and represent the hidden propensities of mind. At first they are predominately impure karmic visions (rna dag las snang), arising from one's memories and past karma, but when these initial layers of the energy of negative emotions, or kleshas, and of conceptual thoughts are exhausted, there is the space and the opportunity for pure visions (dag snang) to arise spontaneously, first as bindus or thigleys, tiny points of light in space, initially white and black, but later in colors. These then come to form awareness-chains (rig-pa'i lu-gu-rgyud), and as they develop, these thigleys not only form chains, but other geometric patters, lattice works, cross-hitching, and so on. Moreover, partial forms, such as the heads and torsos of Buddha figures may appear inside the thigleys. Eventually these visions evolve into those of fully developed mandalas. Therefore the texts speak of four or five stages in the develop of vision (snang-ba bzhi). Whereas the previous practice of fixation, with or without a visible object, was equated with
Outlines of the Contents of the Texts
123
shamatha meditation (zhi-gnas), attaining a state of calm, according to the Dzogchen viewpoint, the practice of vision, whether with the empty sky or with sunlight as the support, is equated with vipashyana meditation, or higher insight (lhag-mthong). In the text here, the latter is known as Clear Light practice. Again, in this section, the body position is considered, as well as the gaze of the eyes and the condition of the mind. In conventional Tantric visualization practice, one generally does so with the eyes closed because it is easier to visualize in this way. The practitioner can eliminated one's impure karmic vision simply by closing the eyes and then engage in visualization. Thereby one simulates pure vision and creates a virtual reality occupied with ideal forms (sku) and ideal symmetrical sacred space (dkyil-'khor). Here the Dzogchen practitioner does not visualize anything, which would be an activity of mind, but as with the dark retreat, simply gazes fixedly into the empty space of the sky. For sky meditation practice, one selects a site where one will not be distracted or disturbed by others or by circumstances. One sits with one's back to the sun in the morning and gazes into the empty sky in the west. In the late afternoon, again with one's back to the sun, one gazes into the empty sky in the east. One enters and remains for the entire session in Trekchod, or the state of contemplation, and simply allows the visions to spontaneously manifest just as they did in the dark retreat as thingleys, chains, and so. But unless the practitioner is in contemplation, the state of pure presence and awareness without thoughts, which is beyond the operations of mind and the producing of thoughts, one's vision practice, whether in the dark retreat or with the empty sky, will be no better than watching cinema show. In this context, three different gazes are described: 1.
The gaze of the Chakravartin, or wheel-turning monarch, which is straight ahead,
2.
The gaze of the dignified lion, which is upward, and
3.
The gaze of the Bodhisattva Sangwa Dupa, which is downward. It is best not to do vision practice at midday because the sunlight
may be too intense. The practice may be enhanced by doing some gentle kumbhaka, or holding of the breath. This sky meditation practice is in many ways similar to the practice of Longde, or space meditation, found in the Nyingmapa system, whereas fixation is
241
The Pract1ce of Dzogchen in the Zhang-Zhung Tradition of Tibet
similar to their Semde practice. Through this practice, one comes to separate impurities (negative emotions and discursive thoughts) from the purity of Rigpa. The inherent radiance of Rigpa, or pure awareness, manifests as Clear Light. This Clear Light of Rigpa abides in the hollow space inside the physical heart (tsita). From there, it overflows spontaneously through the hollow translucent Kati channel as its pathway, this channel connecting the heart to the eyeballs. In the brain it divides into two hollow tubes which terminate in the two eyeballs. The five clear lights, having the colors of a peacock's feather, shine out through the eyes and manifest in the space in front of oneself. Thus, the texts speak of four or six Lamps (sgron-ma drug), the term "lamp" meaning a source of light. Because one radically relaxes the elements of one's body, certain secret signs are produced. The relaxing of the earth element gives rise to the vision of smoke, that of the water element to the vision of a mirage, that of the fire element to the vision of fire-flies, that of the air element to the vision of daybreak, and that of the space element to the vision of the radiance of sunrise. These same secret signs also appear to the dying individual during the disintegration process (thim-rim) of the elements of one's body and energy. [8] Section IIIB, Sunlight Practice: Finally, the practice of vision with sunlight, usually known elsewhere as Thodgal, is considered. The site of practice should have a clear open view to the east where the sun rises and to the west where jt will set. One practices in the early morning when the sun is just rising above the horizon, or when it is setting. One never looks directly at the orb of the sun, but below, or to the side, with eyes half closed. Otherwise, one will injure the eyes. One should sit in the shade, or else wear a broad-brimmed hat in order to protect oneself from the bright sunlight. Sunlight, the empty sky, and total darkness serve as the supports (rten) for the spontaneously arising of the Thodgal visions, but they in themselves are not the cause of these visions, which come from within. In terms of sunlight practice, the support is the rays of the sun. With regard to the practice, there are five postures: 1.
The posture of the dignified lion, sitting like a dog on his haunches,
2.
3.
The posture of the reclining elephant, lying down on one's belly, The posture of the crouching ascetic, crouching like an old man,
Outl1nes of the Contents of the Texts
\2s
4.
The posture of the waddling goose, and
5.
The posture of the crystal antelope, the most difficult of all. Of these five postures, the easiest is that of the crouching Rishi,
or ascetic, and for this one may also use a meditation belt (sgom-thag), holding the knees against the chest and supporting the chin on the palms of the hands. There are also five associated gazes: 1.
The gaze of the Dharmakaya, looking upward,
2.
The gaze of the Sambhogakaya, looking straight ahead,
3.
The gaze of the Nirmanakaya, looking downward,
4.
The gaze of Skilful Means, looking to the right, and
5.
The gaze of Discriminating Wisdom, looking to the left.
In this way, with postures and gazes, the practitioner unites the three Lamps: 1.
The Lamp of Existence: that is, the rays from the sun, moon, candle flame, and so on,
2.
The Lamp of the Senses, that is, the eyes, and
3.
The Lamp of Rigpa, that is to say, intrinsic awareness. As was the case with the dark retreat and sky meditation, during
a session of practice, the practitioner should remain in the state of contemplation, that is, in the Natural State of the Nature of Mind (sems-nyid gnas-lugs). Otherwise, little benefit will come from vision practice and one will simply remain in Samsara and impure karmic vision. In general, it is easiest for visions to develop in total darkness, but they are most clear and radiant in sunlight. The visions develop through the five stages detailed in the text. As an alternative practice, one can cover one's head with a blue cloth and gaze into the rays of the sun. Nevertheless, one should never engage in practice at midday when the sun its at its strongest. As suggested earlier, various signs and visions may arise indicating the release of the energies of the five elements. Instructions are given regarding the disposition of the various psychic channels (rtsa) in the human body. These channels are not anatomical structures in the body that may be revealed in a post mortem autopsy. Rather, they represent the pathways in a living being
